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LIBRARY 

OF  THK 

University  of  California. 

Mrs.  SARAH  P.  WALSWORTH. 


Received  October,  i8g4. 
Accessions  ^o,^yU-^^T^  Class  No. 


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littp://www.arcliive.org/details/communionsabbatliOOadamricli 


THE 


COMMUNION   SABBATH. 


BY 

NEHEMIAH    ADAMS,   D.  D., 

PASTOR    OF     ESSEX     STREET     CHURCH,    BOSTON. 


\\^^ 


^>» 


BOSTON: 

PUBLISHED  BY  JOHN  P.  JEWETT  AND  COMPANY. 

CLEVELAND,   OHIO: 

JEWETT,  PROCTOR  AND  WORTIIINGTON. 

NEW    YORK  :     SHELDON,    LAMPORT    AND    BLAKEMAN. 

1856. 


>^  OW  THB        ' 


Jb' 


R^ 


Entered  according  to  Act  of  Congress  in  the  year  1855,  by 

JOHN  P.  JEWETT  AND  COMPANY, 

In  the  Clerk's  office  of  tiie  District  Court  of  tlie  District  of  Massachusetts. 


C  A  M  IJ  R  I  D  G  Y.    : 

ALLEN    AND    FARNHAM,    STERKOTyPEUS     AM)     PRINTERS. 


mTKODUCTORY  NOTE. 


Viewing  with  deep  interest,  from  time  to  time,  those 
who  leave  the  House  of  Worship  when  the  Lord's  Sup- 
per is  to  be  administered,  the  thought  has  presented  it- 
self of  preparing  a  volume  which  might,  in  some  parts 
of  it,  be  interesting  as  well  as  useful  to  them. 

While,  therefore,  this  book  is  also  designed  for  Com- 
municants, they  to  whom  it  owes  its  origin  are  kept  in 
mind. 

And  while  the  book,  as  a  Communicant's  companion, 
does  not  follow  the  useful,  ordinary  method  of  a  series 
of  questions  addressed  to  the  communicant,  it  is  hoped 
and  believed  that  it  will  no  less  lead  him  to  examine 
himself,  and  so  to  eat  of  that  bread  and  drink  of  that 
cup. 

(V) 


CONTENTS. 


PAGE 

I.    CHRIST  DIED  FOR  US 1 

n.    ONE  SACRIFICE  FOR  SINS 14 

III.  MIRACLES  AT  THE  CRUCIFIXION 33 

IV.  THE  THREE  CROSSES 51 

V.    MEMBERSHIP  IN  CHRIST 65 

YI.     HE  SHOWED  THEM  HIS  HANDS  AND  HIS  FEET     .            .  77 

VII.    COMMUNION  WITH  CHRIST 89 

Vin.     SALUTATIONS  AT  THE  SEPULCHRE       .            .            .            •  106 

IX.     THE  WALK  TO  EMMAUS 1"^2 

X.     THOU  PREPAREST  A  TABLE  BEFORE  ME      .            .            .  140 

XL    THE  SACRAMENTAL  HYMN 160 

XII.     THE  FIRST  AND  LAST  EXODUS 178 

XIII.    EXPOSTULATION 197 

(vii) 


^   07  THE     ^ 

L 

CHRIST  DIED  FOR  US. 


"But  god  commexdeth  his  love  toavard  us,  in  that,  while  wi 

WERE   YET     SINXERS,    CHRIST   DIED    FOR   US." 

We  would  sooner  do  and  suffer  any  thing  for  others- 
than  die  for  them.  When  men,  in  their  love  and  com- 
passion for  others,  find  that  they  are  likely  to  perish 
themselves,  they  generally  stop,  then  flee  from  the  burn- 
ing room,  or  shake  off  the  drowning  man,  who  by  his 
grasp  would  prevent  them  from  saving  their  own  lives. 
Parents,  husbands,  wives,  sometimes  throw  themselves 
into  the  arms  of  death  impulsively,  when  they  see  a 
child  or  companion  perishing,  but  a  deliberate  surrender 
of  one's  self  to  die  to  save  another,  is  extremely  rare. 
A  man  who  is  merely  without  reproach,  a  negative 
character,  one  with  nothing  strikingly  good  about  him, 
can  hardly  awaken  interest  enough  in  others  to  die  for 
him  deliberately,  leaving  out  of  view  sudden,  impulsive 
acts  of  heroism.  Scarcely  for  a  righteous  man  would 
one  die,  yet,  peradventure,  for  a  man  with  something 

1  (1) 


2  THE  O?\QrrST0>'   SABBATH. 

positively  iDteresting  about  him,  for  a  sood  man, 
some  would  even  dare  to  die.  Still  it  is  a  rare  ease. 
Men  would  say,  T  have  a  family,  or,  I  am  under  ohliga- 
tious  to  others.  K  the  best  and  most  useful  man  were 
ready  to  die,  and  the  question  were  asked.  Who  will 
die  and  save  his  life  ?  which  of  ns  would  be  persuaded 
to  make  the  substitution  ?  If.  w^eary  of  the  world,  one 
should  consent,  his  motive  would  prevent  his  act  from 
being  an  exception  to  what  has  now  been  said. 

That  w^e  mav  see  in  what  lieht  we  res^ird  the  substi- 
tution  of  one  life  for  other  lives,  we  will  imagine  the 
following  case. 

A  crew,  escaped  from  a  wreck  on  the  high  seas,  have 
filled  their  boat  to  the  water's  edge,  and  oc-cupied  every 
possible  place  in  it.  Another  survivor  of  the  wreck 
swims  up.  boldly  lays  hold  of  the  stem,  and  begs  to  be 
taken  in.  This  unhappy  being  is  yourself.  With 
streaming  eves  and  voices  choked  with  grief,  they  say, 
There  is  no  room  for  you.  Benumbed  with  holding  on, 
you  pereeive  that  soon  you  must  resign  yourself  to  a 
waterv  srave.  Then  the  sorrows  of  death  compass  you, 
and  the  pains  of  hell  get  hold  upon  you.  One  of  the 
company  feels  unutterable  compassion,  and  says  to  the 
rest,  He  shall  take  my  place.  What  reason  does  he 
2[ive  ?  That  man.  he  says,  I  have  reason  to  believe,  is 
not  prepared  to  die.  My  peace  is  made  with  God.  If 
I  save  him  from  death,  it  may  subdue  him  to  repent- 
ancCj  and  save  his   soul.      The   company  refusing  to 


CHRIST   DIED    FOR   US.  d 

take  any  responsibility  in  the  case,  the  man  leaps  into 
the  sea.  He  is  irrecoverably  gone.  His  place  being 
vacant,  you  are  drawn  out  of  the  sea,  placed  in  his  seat, 
and  reach  your  home. 

That  man  died  for  you.  He  bid  farewell  to  all  which 
was  dt'ar  to  him  ;  in  full  health  and  strength  he  met 
the  anguish  of  dying,  gave  up  his  body  without  a 
burial  to  be  devoured  in  the  deep,  or  wander  in  the  cur- 
rents of  the  ocean,  or  bleach  on  a  strange  shore.  He 
chose  to  appear  before  his  God,  his  probation  termina- 
ted, to  meet  his  unalterable  doom.  We  will  raise  no 
question  about  the  right  of  an  individual  thus  to  sacri- 
fice his  life.  ^A"e  are  concerned  now  only  with  his  act 
and  his  motive.  His  motive  was  purely  benevolent. 
He  saved  your  life  to  save  your  soul  You  were  a 
stranger  to  him  till  you  sailed  together,  and  he  was 
under  no  obligations  to  you  of  any  kind. 

As  you  sat  in  your  peaceful  home,  or  lay  on  your 
bed,  and  oftentimes  in  your  purneys,  in  your  business, 
in  all  companies,  the  memory  of  that  friend  would  affect 
you  deeply.  At  the  evening  lamp,  or  in  the  night 
watches,  as  the  blast  pressed  against  your  windov\^,  and 
your  thoughts  were  directed  to  the  sea  and  its  perils, 
you  would  remember,  A  man  died  for  me.  The  cup  of 
suffering  he  took  from  my  hand,  and  drank  it  himself. 
He  pressed  his  way  before  me,  and  met  the  king  of  ter- 
rors, and  turned  the  monster  from  me.  I  live  by  his 
death.     All  that  I  have  is  due  to  his  love  ;  it  has  been 


4  THE    COMMUNION   SABBATH. 

the  means  of  my  conversion  to  God ;  my  eternity  in 
heaven,  under  God,  I  owe  to  him. 

What  may  we  suppose  you  would  do  to  signify  your 
; gratitude?  Could  you  learn  that  there  were  relatives 
of  his  to  whom  you  could  show  kindness,  you  would 
find  it  a  relief  to  your  feelings  if  you  might  help  them. 
The  family  name  of  the  man,  wherever  you  should 
meet  it,  would  always  thrill  you.  When  the  anniver- 
sary of  your  rescue  came  round,  no  day  in  the  year 
would  bring  with  it  such  thoughts  and  feelings.  Ever- 
more this  would  be  the  impression  upon  your  mind,  A 
man  died  for  me.  To  the  grave  of  the  ocean  he  volun- 
tarily and  deliberately  went  down,  and  saved  me  from 
death  and  hell. 

How  would  it  be  if  others  with  you  were  saved  by 
this  man  ?  Would  that  lessen  your  love,  and  sense  of 
obligation  ?     Let  us  consider  whether  it  would  be  so. 

The  boat,  containing  yourself  and  the  whole  of  the 
■  crew,  we  will  now  suppose,  was  accidentally  left  fast- 
ened to  the  wreck.  The  end  of  the  rope  which  is  in 
the  boat  cannot  by  any  means  be  severed  ;  the  wreck  is 
settling  and  will  soon  go  down,  carrying  with  it  all 
your  company  ;  they  see  that  the  end  of  the  rope  at- 
tached to  the  wreck  can  be  cast  off,  but  cannot  be 
reached  by  the  arm  alone  ;  some  one  must  lift  an  in- 
strument and  push  it  off;  the  wind  is  blowing  a  gale, 
from  the  wreck ;  you  have  no  oars,  and  the  man  who 
should  push  the  rope  from  its  fastening  into  the  water 


CHRIST   DIED    FOR   US.  O 

must  give  up  all  expectation  of  returning  to  the  boat, 
and  will  see  it  drift  away,  leaving  him  to  die.  Could 
he  grasp  the  rope  as  it  falls,  he  would  be  saved ;  but 
this  is  impossible.  Time  is  wasting ;  the  wreck  gives 
signs  of  sinking,  when  one  of  the  company  says,  I  will 
give  my  life  for  you  all.  He  refuses  the  proposal  to 
cast  lots,  —  he  cannot  be  restrained  ;  and  then,  with  an 
unutterable  struggle  of  feeling  on  your  part,  you  let  him 
make  the  sacrifice.  As  he  shakes  hands  with  you  sev- 
erally, and  that  word,  farewell,  comes  from  you  each  in 
turn  and  all  together,  confused  with  loud  weeping,  do 
you  think  that  this  mean  thought  would  rise  in  your 
mind :  After  all,  I  am  indebted  to  him  only  my  propor- 
tional share  with  the  rest  ?  No  ;  if  you  had  the  heart 
of  a  human  being,  you  would  embrace  him,  saying,  O 
my  brother,  will  you  die  for  me  ?  The  work  is  done, 
and  as  you  drift  away  from  him,  leaving  him  on  his 
coffin  of  a  wreck,  waving  with  his  hand  his  farewell, 
and  you  finally  see  him  engulphed  and  disappear,  say, 
w^ould  you  be  willing  to  give  up  any  part  of  your  obli- 
gation, that  it  might  be  borne  by  another  ?  Your  con- 
stant declaration  would  be.  He  died  for  me. 

All  that  has  now  been  imagined  has,  for  substance, 
but  in  an  infinitely  higher  sense,  been  done  for  each 
of  us. 

Many  think  of  Christ,  and  of  their  obligations  to  him, 
as  they  do,  for  example,  of  the  services  rendered  by  the 
patriots  of  their  country  to  the  whole  people,  but  do  not 

1* 


6  THE    COMMUNION    SABBATH. 

think  of  him  as  bestowing  favor  on  them  in  particular, 
or  expressly  for  each  of  them.  This  is  erroneoos,  for  it 
is  the  excellent  glory  and  praise  of  Christ  as  a  Saviour, 
that  he  is  to  every  individual  all  which  he  can  be  to  the 
race,  and  that  every  one  can  with  as  perfect  truth  ap- 
propriate his  whole  redeeming  work,  his  birth,  his  suf- 
ferings, his  death,  his  intercession,  as  though  he  alone 
were  to  be  saved  by  Christ. 

We  admit  that  he  died  for  all.  "  Behold  the  lamb 
of  God  which  taketh  away  the  sin  of  the  world." 
These  words,  not  to  quote  others  like  them,  teach  us 
that  one  human  being  is  at  least  as  much  included  in 
the  benefits  intended  by  the  Saviour's  death  as  another. 
God  is  no  less  the  creator  of  each  of  us  in  being  the 
parent  of  the  whole  human  family. 

But  the  death  of  Christ  is  indispensably  necessary 
for  our  individual  salvation.  Repentance  is  a  personal 
thing,  so  is  faith  ;  and  the  Saviour  with  his  whole  aton- 
ing work  is  as  necessary  to  save  one  soul  as  the  souls 
of  a  race.  For  the  same  principle  of  Divine  government 
would  be  violated  in  saving  one  soul  without  an  atone- 
ment, as  in  saving  all ;  and  the  converse  is  true,  to  save 
one  soul  involves  the  whole  great  principle  of  atone- 
ment. Were  any  one  of  us  the  only  sinner  of  the  race, 
to  save  him  without  a  sacrifice  for  sin  would  as  truly 
violate  the  rule  of  justice  as  to  save  a  world.  A  case 
at  law  involving  a  very  small  sum,  may  call  up  the  fun- 
(damental  questions  of  jurisprudence. 


CHRIST   DIED    FOR   US.  7 

Christ  himself,  it  may  be  noticed,  very  frequently 
speaks  in  the  singular  number  when  he  refers  to  the  sal- 
vation of  men.  "  Him  that  cometh  unto  me  I  will  in 
nowise  cast  out."  "  And  I  will  raise  him  up  at  the 
last  day."  "  Behold,  I  stand  at  the  door  and  knock  ; 
if  any  man  hear  my  voice  and  open  the  door,  I  will 
come  in  unto  him  and  sup  with  him,  and  he  with  me." 
"  If  a  man  love  me,  he  will  keep  my  words  ;  and  my 
Father  will  love  him,  and  we  will  come  unto  him,  and 
make  our  abode  with  him."  This  regard  for  the  indi- 
vidual is  strikingly  shown  when  the  seventy  returned 
wdth  joy,  and  said  that  even  the  devils  were  subject 
unto  them  in  the  Saviour's  name.  The  Saviour  entered 
into  their  feelings  :  "  1  beheld  Satan  fall  as  lightning 
from  heaven."  He  proceeded  to  give  them  further  do- 
minion over  the  powers  of  evil.  But  he  concludes  by 
saying,  "  Notwithstanding,  in  this  rejoice  not,  that  the 
spirits  are  subject  unto  you,  but  rather  rejoice  because 
your  names  are  written  in  heaven."  Neither  associated 
privileges  and  honors,  nor  official  greatness  and  success, 
he  seems  to  say,  are  to  be  compared  with  the  relation 
of  the  individual  soul  to  God. 

Repentance  and  faith  are  strictly  personal.  More- 
over, each  soul  needs  the  w^hole  of  Christ  and  his  sacri- 
fice as  the  ground  of  justification.  Had  Christ  died 
for  one  lost  soul,  he  would  not  be  its  Saviour  in  any 
other  degree  than  he  must  now  be  to  each  of  us  if  we 
are  saved.     If  justified  at  the  bar  of  Godjit  will  be 


i^ 


-uisiv 


8  THE   COMMUNION   SABBATH. 

because  it  can  be  demanded  on  behalf  of  each,  "  Who 
is  he  that  condemneth  ?     It  is  Christ  that  died." 

Indeed,  Christ  bestows  his  benefits  as  a  personal 
Saviour  and  friend.  When  a  man  sees  himself  to  be  a 
sinner,  and  the  bitter  cry  is  wrung  from  him,  "  Have 
mercy  upon  me,  O  God,"  when  he  sees  that  he  ought  to 
be  punished,  and  wonders  at  Divine  forbearance,  it  is 
not  enough  for  him  that  Christ  died  for  men  in  general ; 
he  seeks  a  personal  interest  in  Christ,  and  his  effort  is  to 
persuade  himself  that  this  can  be  attained.  Perhaps 
there  is  no  such  joy  and  satisfaction  known  to  the 
human  breast  as  this  confidence,  Christ  is  my  Sav- 
iour, making  us  say  with  Thomas,  "  My  Lord  and 
my  God."  In  the  extremity  of  life,  there  is  a  face  of  a 
friend,  a  hand,  w^iich  the  dying  man  cannot  spare  a 
moment  from  his  side.  We  need  then  the  most  inti- 
mate personal  love  and  kindness.  Thus  the  dying  think 
of  Christ  and  of  their  personal  relation  to  him,  however 
they  may  have  si-ighted  and  forgotten  him  in  life  and 
health.  It  was  so  with  Voltaire,  and  Hume,  and  Paine, 
who  each  made  personal  address  to  Christ  in  the  agony 
of  dying.  The  whole  may  be  summed  up  in  these  most 
encouraging  words  of  Jesus,  "And  this  is  the  will  of 
him  that  sent  me,  that  every  one  which  seeth  the  Son, 
and  believeth  on  him,  may  have  everlasting  life  ;  and  I 
will  raise  him  up  at  the  last  day."  If  on  that  day,  an 
angel  should  challenge  our  personal  right  of  admission 
to    heaven,  we  should  rest  it  on  this,  Christ  died   for 


CHRIST   DIED   FOR  US.  V 

me,  in  every  sense  in  which  he  died  for  the  world,  and 
is  as  truly  my  Redeemer  through  faith  in  him  as  he  is 
the  Saviour  of  the  world. 

Come,  then,  my  soul,  if  this  be  true,  and  if  the 
persuasion  is  taking  possession  of  you  that  you  have  in 
Christ  a  personal  Saviour,  who  as  truly  died  for  you  as 
though  you  were  the  only  object  of  his  death,  come, 
and  let  us  look  upon  him  as  he  lays  down  his  life  for 
you.  If  he  died  for  you,  all  which  was  necessary  to 
accomplish  his  death  was  for  you.  He  is  coming  out 
of  the  gate  of  Jerusalem,  bearing  a  burden  on  his  shoul- 
der ;  it  has  the  form  of  a  cross,  it  is  a  gibbet,  it  is  his 
dying  bed.  He  cannot  lift  and  bear  it  any  longer;  his 
strength  is  gone ;  they  change  it  to  the  shoulder  of 
another  man.  I  thank  thee,  Simon  ;  that  is  for  me. 
The  cross  is  extended  on  the  earth ;  his  form  is  stretch- 
ed upon  it,  I  hear  the  blow  of  the  hammer  as  each 
hand  and  the  feet  are  nailed  to  the  wood  ;  this  is  for 
me.  They  have  lifted  up  the  Son  of  man,  for  me. 
Behold,  they  mock  him,  and  in  many  ways  insult  him, 
and  he  bears  it  patiently,  for  me.  It  were  enough  to  die 
forme  in  a  peaceful  chamber;  the  king  of  terrors  is 
terrible  enough  in  the  quiet  room  witli  sympathizing 
friends  about  the  bed.  What  a  dying  bed  is  the  cross, 
with  fiends  about  it  in  human  shape  I  all  this  was  for 
me.  The  sun  grows  dark,  the  earth  quakes,  the  rocks 
rend,  the  graves  open,  the  dead  arise,  the  vail  of  the 
distant  temple  is  rent  in  sunder  without  hands,  and,  "  it 
is  finished,"  —  my  redemption. 


10  THE    COMMUXIOX    SABBATH.    . 

"  And  was  tlie  ransom  paid  ?     It  was  ;  and  paid, 
.»  (What  can  exalt  its  bounty  more  !)  —  for  thee." 

As  though  I  had  taken  a  lamb  from  my  flock  and  offered 
it  in  sacrifice  for  my  sins,  so  has  Jesus  died  for  me. 
For  this  he  came  from  heaven  ;  for  this  he  was  God 
manifest  in  the  flesh  ;  for  this  he  expired,  to  save  me. 
The  last  thing  which  men  will  do,  or  can  do,  for  another, 
Jesus  has  done  for  me,  and  now,  if  not  deceived,  I  am 
going  to  heaven  to  claim  that  for  no  one,  nor  for  the 
world,  did  Jesus  die  more  truly  than  for  me.  Ye  multi- 
tude which  no  man  can  number,  I  hear  your  great  an- 
them ;  praise  him  as  you  will ;  I  am  coming,  a  chief 
sinner,  yet  obscure,  and  less  than  the  least  of  saints,  to 
take  your  mighty  praise,  offer  it  to  Christ,  and  tell  him 
that  you  have  not  expressed  one  half  of  my  obligations 
to  him,  and  that  his  love  to  me  "  can  ne'er  be  told."  I 
will  take  Abel's  hymn  of  praise,  the  first  ascription  to 
redeeming  love  in  heaven,  and  with  all  its  accumu- 
lated strength  of  love  and  joy,  I  will  offer  it  merely  as 
the  pitch  of  my  song,  and  tell  my  Saviour,  as  I  fail  and 
faint  beneath  the  praise,  that  "  his  love  can  ne'er  be 
told."  Does  a  distant,  new  world,  ages  hence,  desire 
to  see  a  redeemed  sinner,  an  object  of  the  Saviour's 
love,  one  who  owes  as  much  as  any  other  to  that  love  ? 
Here  am  I,  send  me.  At  a  period  so  remote  that  figures 
convey  no  intelligible  idea  of  it,  is  it  asked  whether  it 
be  true,  as  frequently  expressed  on  earth,  that  the  re- 
demption of  one  immortal  soul,  taking  into  view  its 


CHRIST   DIED   FOR   US.  11 

boundless  capacity  of  joy  and  suffering,  were  itself 
enough  to  warrant  all  that  Christ  did  and  suffered? 
Every  one  who  reads  these  lines  would  then  be  as  eli- 
gible as  any  other  to  be  offered  in  proof  of  this  stupen- 
dous truth. 

The  personal  relation  and  obligation  of  each  soul  to 
Christ,  when  fully  admitted,  has  great  power  to  give  in- 
dividuality and  strength  of  character  to  piety,  which 
loses  much  when  we  lose  ourselves  in  the  great  multi- 
tude. Moreover,  instead  of  making  us  exclusive  or 
solitary  in  our  religious  feelings,  it  is  sure  to  expand 
our  love  for  all  men  when  one  feels  how  Christ  has 
loved  him  and  died  for  him,  and  then  that  every  other 
human  being  is  as  truly  the  object  of  the  Saviour's 
sufferings  and  death  as  he.  Toward  every  one  for 
whom  Christ  has  done  all  which  he  has  done  for  him, 
a  Christian  feels,  at  times,  great  love  and  desire,  and 
has  no  rest  till  every  one  knows  and  feels  the  love  which 
Christ  has  for  him. 

When,  therefore,  the  bread  is  given  into  my  hand, 
and  it  is  said.  Take,  eat;  this  is  my  body  which  is 
broken  for  you,  and,  with  like  assurance,  the  cup  is 
placed  at  my  lips,  let  no  thought  of  those  around  me, 
nor  of  the  world  at  large,  divide  the  sufferings  of  Christ 
between  them  and  me,  but  let  me  cleave  to  this  truth, 
that  he  is  my  personal  Saviour.  Let  me  hold  converse 
with  him  in  this  persuasion ;  have  covenant  transac- 
tions with  him,  and  regard  him  as  though  he  were  a 


12  THE    COMMUNION    SABBATH. 

.private  benefactor,  who,  having  sacrificed  himself  for 
me,  had  been  restored  to  life.  What  inseparable  union 
would  I  feel  to  a  fellow  being,  in  such  circumstances. 
Then,  what  a  foundation  there  is  for  love  and  attach- 
ment between  me  and  Christ,  greater  already  on  his 
part  than  it  can  ever  be  on  mine,  and  drawing  me  to 
constant  communion  and  perfect  consecration. 

The  simple  object  of  the  Supper  is.  Remembrance  of 
him,  promoted  by  symbols  of  his  death.  I  go  there  to 
meet  him,  and  to  speak  with  him  of  his  decease  which 
he  accomplished  at  Jerusalem.  I  shall  not  hear  his 
voice,  nor  see  his  shape,  nor  do  I  expect  impressions  to 
be  made  on  my  mind  of  his  sensible  presence  ;  yet 
there  will  not  be  a  word  in  my  tongue,  nor  a  thought 
in  my  heart,  "  but  lo,  O  Lord,  thou  knowest  it  alto- 
gether." Believing  him  to  be  at  my  side,  I  shall  tell 
him  every  thing  which  interests  me,  ask  counsel,  lay  in 
his  hands  all  that  concerns  me  for  the  time  to  come,  and, 
without  seeking  a  response  from  him,  feel  that  he  has 
heard,  that  he  fully  understands,  and  will  consider  it, 
and  in  his  own  time  and  manner  will  do  for  me  all  that 
I  need.  I  will  recount  to  him  my  sins,  all  the  circum- 
stances of  them,  all  their  aggravations,  and  feel  it  a 
relief  that  when  my  heart  condemns  me.  He  is  greater 
than  my  heart  and  knoweth  all  things.  1  will  be  sure 
to  speak  to  him  of  his  mercies,  the  pecuhar  features  of 
each  blessing,  how  considerate,  how  forbearing,  how 
delicate,   how  generous,   how  touching,  how  perfectly 


CHRIST   DIED    FOR   US.  13 

suited  to  my  wishes.  Anticipating  events  of  deep  im- 
portance, I  will  say,  If  thy  presence  go  not  with  me, 
carry  me  not  up  hence.  No  response,  did  I  say,  is  to 
be  looked  for  ?  As  I  sit  and  speak  to  him  and  weep  at 
his  side,  there  comes  a  gift,  and  this  message,  from  him: 
"  This  is  my  body  which  is  broken  for  you  ;  this  cup  is 
the  New  Testament  in  my  blood  which  is  shed  for  you." 
I  ask  no  more.  Let  him  say  no  more,  for  how  shall  he 
not,  with  this,  also  freely  give  me  all  things  ? 

If  you,  reader,  are  one  who  leaves  the  Saviour  and  his 
table  behind  you,  know  that  Christ  suffered  nothing  for 
another  more  than  he  did  for  you.  As  you  go  home, 
he  will  walk  by  your  side  ;  as  you  sit  and  think  of  the 
scene  which  you  have  left  behind,  he  will  sit  with  you  ; 
and  if  you  choose  to  be  forgetful  and  use  means  to 
banish  serious  thoughts  from  your  mind,  still  remember 
this,  There  is  no  one  at  that  table  who  is  more  properly 
there  than  you  would  be,  no  one  for  wh(|?n  Christ  died 
more  than  for  you,  and  there  is  no  one  who  has  been 
or  can  be  more  welcome.  Wherever  you  go,  Christ 
died  for  you.  Whatever  you  do,  Christ  died  for  you. 
If  you  are  saved,  Christ  died  for  you.  If  you  are  lost, 
Christ  died  for  you.  How  long  will  you  turn  away 
from  that  table  which  infinite  love  has  spread  for  no 
human  being  more  truly  than  for  you  ? 


II. 

ONE   SACRIFICE   FOR   SINS. 


"But  this  man  after  he  had  ofeered  one   sacrifice  for  sins, 
forever  sat  down  on  the  right   hand  of  god." 

It  was  ordained  from  the  beginning  that  life  must  be 
paid  for  sin.  This  was  the  reason  for  appointing  the 
blood  of  victims  as  the  emblem  of  atonement.  While 
there  is  no  value  in  the  blood  of  animals,  as  there  is 
in  their  skins  and  flesh,  the  Scripture  says,  The  life  is 
in  the  blood,  and  the  appointment  of  blood,  therefore, 
to  make  atonement,  signified  that  life  must  be  paid  for 
sin. 

It  would  seem  that  men  would  have  sinned  but  sel- 
dom, knowing  what  they  must  do  to  atone  for  it. 
Having  trespassed  against  God,  and  being  penitent  on 
account  of  it,  something  yet  remains  for  the  sinner  to 
do.  He  goes  to  his  flock  and  takes  a  lamb  or  goat,  or 
to  his  herds  and  selects  a  young  bullock,  binds  him,  and 
brings  him  to  the  priest.  As  he  passes  along,  the  soul 
of  the  sinner  is  melted  within  him.     This  animal,  he 

(14) 


ONE    SACRIFICE   FOR   SINS.  15 

says,  is  not  to  die  in  order  to  feed  me  and  mine  ;  its  in- 
nocent head  is  to  bear  my  sin  ;  the  knife  will  demand 
its  blood  because  I  have  done  wrong.  A  creature  about 
to  be  sacrificed  must  have  excited  strong  emotions  in 
one  who,  for  his  own  sin,  was  leading  the  innocent  vic- 
tim to  be  put  to  death.  The  victim  was  required  to  be 
the  best  of  its  kind,  without  blemish,  and  was  therefore 
in  itself  an  interesting  object.  Its  fear,  its  struggles,  its 
blood,  its  moan,  its  eye  fixed  in  death,  one  might  sup- 
pose, would  prevent  the  repetition  of  a  sin,  and  restrain 
from  other  transgressions  ;  for  the  thought.  If  I  sin,  one 
must  die  for  me,  a  life  must  go  for  my  life,  would  have 
the  effect,  if  any  thing  could  do  it,  to  keep  one  back 
from  presumptuous  sins.  Any  thing  but  sin  could  be 
prevented  by  such  considerations,  and  any  thing  but  the 
heart  which  is  desperately  wicked  would  yield  to  such 
a  motive. 

In  addition  to  special  and  private  sacrifices  for  sins, 
there  was  a  yearly  day  of  atonement,  when  the  high-priest, 
with  imposing  ceremonies,  entered  alone  into  the  holy  of 
holies,  not  without  blood,  which  he  offered  for  himself  and 
for  the  errors  of  the  people.  Thus  for  four  thousand 
years  the  animal  tribes,  by  their  appointed  representa- 
tives, paid  for  man  the  forfeiture  of  his  life  by  their 
own.  For  thousands  of  years  the  priests  of  God  stood 
daily  offering  the  same  sacrifices,  with  their  impressive 
ordinances  of  the  scape-goat,  the  living  bird  dipped  in 
its  fellow's  blood  and  set  free,  the  running  brook,  the 


,16  THE    CO^niUXIOX    SABBATH. 

ashes  of  an  heifer,  and  the  sprinkling  of  the  book  of  the 
law  with  blood,  all  holding  forth  the  same  truths.  The 
wages  of  sin  is  death  ;  and.  Without  shedding  of  blood, 
is  no  remission. 

But  we  are  told  that  there  is  no  inherent  value  or  ef- 
'ficacy  in  the  death  of  a  bullock,  or  lamb,  or  bird,  to 
atone  for  sin.  Expressly  does  the  Scripture  assert  this : 
"  It  is  impossible  that  the  blood  of  bulls  and  of  goats 
should  take  away  sin."  What  satisfaction,  or  recom- 
;pence,  for  the  moral  turpitude  of  stealing,  or  lying,  or 
uncleanness,  could  it  be,  to  offer  up  an  animal  to  death  ? 
Does  the  price  of  a  bullock  express  the  amount  of  guilt 
in  any  sin  ?  Or,  if  sin,  as  w^e  are  taught,  makes  the  sin- 
ner deserving  of  eternal  death,  is  the  life  of  an  animal 
any  proper  substitution  for  the  death  of  the  soul? 

Nothing  is  more  clearly,  and  in  a  more  forcible  and 
'impressive  manner,  revealed  in  Scripture  than  this : 
The  sufferings  and  death  of  Christ,  prefigured  by  an- 
'cient  sacrifices,  are  an  atonement  for  sin.  Those  sacri- 
fices, we  are  informed,  meant  Christ,  they  pointed  to 
Christ.  A  question  is  frequently  raised  here.  Whether 
the  people  had  any  proper  knowledge  of  Christ,  or  so 
much  as  a  distinct  reference  to  him  and  his  sufferings, 
in  their  sacrifices  ?  The  belief  that  they  had  no  such 
reference,  prevents  some  from  viewing  the  ancient  sacri- 
fices as  types  of  Christ,  or  the  sufferings  and  death  of 
Christ  as  having  any  real  connection  with  them  ;  and 
the  comparison  of  them  to  those  sacrifices  is  taken  as 
allegorical. 


ONE   SACRIFICE   FOR   SINS.  17 

There  is  an  illustration  of  the  truth  on  this  point, 
which,  if  properly  guarded,  and  understood  with  limita- 
tions, will  help  us  to  resolve  this  difficulty.  The  objec- 
tion is,  that  the  mass  of  the  people,  probably,  had  no 
proper  knowledge  of  Christ,  nor  any  distinct  reference 
to  him,  in  their  sacrifices  for  sin.  For  the  sake  of 
the  argument,  we  will  at  present  admit  this  to  have 
been  so. 

The  paper  of  a  bank-note  is  not  worth  a  dollar, 
though  it  is  engraved,  and  signed  by  the  proper  author- 
ities. In  itself,  that  paper,  offered  in  place  of  money,  on 
the  ground  of  intrinsic  value  in  the  paper,  would  be  ab- 
surd. But  there  is  an  agreed  value  conferred  on  that 
paper,  and  established  by  law,  so  that  the  thing  which 
in  itself,  we  may  say,  is  worthless,  may,  by  appointment 
of  law,  be  worth  the  real  coin  which  it  represents. 

And  now  let  it  be  considered  how  few  of  those  into 
whose  hands  that  paper  passes,  understand,  while  fewer 
still  recall  to  mind,  the  idea  of  paper  currency,  as  a 
legal  representative  of  specie.  Give  it  to  a  child,  a 
laborer,  perhaps  we  may  say  to  any  one  whom  you 
may  happen  to  meet,  and  while  not  one  in  a  thousand 
would  consider  that  it  has  no  intrinsic  value,  but  is 
only  a  representative  of  the  precious  metals,  not  one  in 
ten  thousand  of  those  who  do  know  it,  would,  at  the 
moment  of  using  the  note,  refer  in  his  thoughts  to  this 
specie  basis.  Still,  it  would  be  wholly  wrong  to  say  of 
any  community.  The  idea  of  a  metallic  basis  to  its  cir- 

2* 


18  THE    COMMUXION    SABBATH. 

culating  medium  is  not  understood,  is  not  believed;  for 
the  doctrine  is  established,  is  known  and  acted  upon, 
and  the  presence  of  this  paper  is  evidence  of  it,  though 
the  popular  mind  does  not  recognize  it  in  its  current 
acts.  So  that  we  may  without  difficulty  believe  that 
the  use  of  sacrifices  answered  every  purpose  as  an 
atonement  for  sin,  even  if  the  people  did  not,  generally, 
refer  in  their  thoughts  to  that  great  appointment  of 
God  which  gave' them  their  acceptance.  Illustrations 
occur  on  every  hand  of  acts  indispensable  to  comfort 
and  life  which  are  unaccompanied  by  a  proper  knowledge 
of  the  reasons  for  them.  For  example,  not  one  in  a 
hundred  who  use  a  pump  know  any  thing  of  the  valves 
in  it,  much  less  think  of  the  lower  box,  which  they 
never  feel  nor  see,  and  of  whose  operation  there  is  to 
them  no  evidence  whatever. 

But  there  is  a  passage  in  that  wonderful  book,  the 
Epistle  to  the  Hebrews,  which  places  it  beyond  doubt 
that  the  people  understood  the  incomplete  and  prophetic 
nature  of  their  sacrifices  :  "  The  Holy  Ghost  this  signify- 
ing, that  the  way  into  the  holiest  of  all  was  not  yet  made 
manifest,  while  as  the  first  tabernacle  was  yet  standing, 
which  was  a  figure  for  the  time  then  present,  —  that  could 
not  make  him  that  did  the  service  perfect  as  pertaining  to 
the  conscience;  which  stood  only  in  —  carnal  ordinances, 
imposed  on  them  until  the  time  of  reformation."  Here 
we  see  that  the  "  conscience  "  of  a  sinner  felt  the  need 
of  something  beyond  his  victim  to  atone  for  his  sin. 


ONE   SACRIFICE   FOR   SIXS.  19 

The  doctrine   of  a  suffering  Messiah  was  known  in 
those  days.     Christ   said   to   the  Jews,  "  Your  father 
Abraham  rejoiced  to  see  my  day  ;  and  he  saw  it  and 
was  glad."     Moreover,  we  read,   "  And  the   Scripture, 
foreseeing  that  God  would  justify  the  heathen  by  faith, 
preached  before   the   Gospel  unto    Abraham."     Christ 
and  his  Gospel  were  therefore  known  to  Abraham,  and 
by  tradition  such  important  knowledge  was,  of  course, 
preserved,  from  age  to  age.     But  still  it  is  true  that,  in 
accordance  with  the  divine  plan  of  progressive  revelation, 
the  doctrine  of  Christ's  righteousness  and  of  salvation  by 
his  death,  "  was  not  made  known  unto  the  sons  of  men 
as  it  was  revealed  unto  his  holy  apostles  and  prophets 
by  the   Spirit ;  "  but  sacrifices  for  sins  w^ere  appointed 
and  used  as  the  acceptable  way  of  approach  to  God. 
Worthless  in  themselves,  wholly  inadequate  to  atone 
for  guilt,  they  were  agreed  upon  to  represent  the  infi- 
nite sacrifice  which  once,  in  the  end  of  the  world,  Christ 
was  to  make,  when  he  should  put  away  sin  by  the  offer- 
ing up  of  himself.     The  ancient  worshipper  who  came 
to  make  atonement  for  his  sin,  was  warranted  in  relying 
on  the  blood  of  his  slain  bullock,  or  goat,  for  the  pardon 
of  his  sin,  as  we  are  in  relying  upon  a  thing  which  has 
no  substantive  value,  yet  is  agreed  upon  as  an  equiv- 
alent. 

But  the  time  came  when  all  these  oblations  were  to 
pass  away,  and  we  hear  One,  in  the  greatness  of  his 
strength,  proclaim,   "  Sacrifice   and  offering,   and  burnt 


20  THE   COMMUNION    SABBATH. 

offerings  and  offering  for  sin,  thou  wouldest  not,  neither 
hadst  pleasure  therein ;  which  are  offered  by  the  law. 
Then  said  he,  Lo,  I  come  —  to  do  thy  will,  O  God. 
By  the  which  will,  we  are  sanctified  through  the  offer- 
ing of  the  body  of  Jesus  Christ  once  for  all." 

He,  by  his  sufferings  and  death,  did  that  which  all 
the  beasts  and  the  altars  professed  to  do,  but  which 
without  his  appointed  sacrifice  would  have  been  im- 
possible. 

The  writer  of  the  Epistle  to  the  Hebrews  labors,  with 
the  closest  logic  and  singular  power,  to  show,  not  that 
Christ  w^as  a  King,  nor  a  Prophet,  both  of  which  he  is 
elsewhere  proved  to  be,  but  a  High-Priest.  Now"  a 
high-priest,  as  his  readers  well  knew,  had,  for  his  spe- 
cific duty,  which  distinguished  his  ofiice  from  that  of 
other  men,  to  offer  gifts  and  sacrifices  for  sin.  Observe 
his  statement  and  reasoning:  "  We  have  such  an  High- 
Priest,  who  is  set  on  the  right  hand  of  the  throne  of 
the  majesty  in  the  heavens.  For  every  high-priest  is 
ordained  to  offer  gifts  and  sacrifices  ;  wherefore  it  is  of 
necessity  that  this  man  have  somewhat  also  to  offer." 
This,  we  all  feel,  is  sound  reasoning,  and  the  question 
naturally  arises,  what  offering  had  he  ?  The  answer  is, 
he  "  needeth  not  daily,  as  those  high-priests,  to  offer 
up  sacrifice,  first  for  his  own  sins,  and  then  for  the  peo- 
ple's ;  for  this  he  did  once,  when  he  offered  up  himself." 
"  Neither  by  the  blood  of  goats  and  calves,  but  by  his 
own  blood,  he  entered  in  once  into  the  holy  place,  hav- 


ONE   SACRIFICE   FOE   SIXS.  21 

ing  obtained  eternal  redemption  for  us."  "  He  is  the 
Mediator  of  the  New  Testament  —  by  means  of  death 
for  the  redemption  of  the  transgressions  that  were  un- 
der the  first  testament,"  thus  giving  sanction  and  effi- 
cacy to  all  the  ancient  sacrifices.  It  was  not  necessary 
that  he  should  "  offer  himself  often,  as  the  high-priest 
entered  into  the  holy  place  every  year  with  blood  of 
others,  for  then  must  he  often  have  suffered  since  the 
foundation  of  the  world  ;  but  now  once,  in  the  end  of 
the  v\"orld,  hath  he  appeared,  to  put  away  sin  by  the  sac- 
rifice of  himself."  "  So  Christ  was  once  offered  to 
bear  the  sins  of  many." 

What  has  become  of  all  those  high-priests  and  altars, 
bullocks  and  rams,  the  scape-goat  and  ashes  of  an  heifer, 
the  bird  dipped  in  his  fellow's  blood  and  set  free  ?  Have 
we  no  isins?  Has  the  world  become  perfect?  Or,  has 
the  character  of  God  changed  ?  Does  he  forgive  sins 
now  without  any  reference  to  sacrifice  of  any  kind? 
Is  Christ  as  a  teacher,  the  fnlfilment  of  all  those  offer- 
ings for  sin  ? 

In  words  as  plain  as  possible,  Jesus  Christ  is  declared 
to  be  a  substitute  for  all  those  offerings  for  sin  by  the 
offering  up  of  himself  to  suffer  and  die.  In  order  to 
this,  he  says,  "  A  body  hast  thou  prepared  me."  His 
forerunner  announces  him  to  the  world,  but  by  what 
name  ?  "  Behold  the  Lamb  of  God  which  taketh  away 
the  sin  of  the  world."  The  prophets  dwell  upon  his 
sufferings  and  death,  and  he  himself,  expounding  their 


22  THE    COMMUNION    SABBATH. 

prophecies  after  his  redemption,  said,  "  Ought  not 
Christ  to  suffer  these  things,  and  to  enter  into  his 
glory  ?  "  So  we  are  told  that  "  this  man  when  he  had 
offered  one  sacrifice  for  sins,  forever  sat  down  on  the 
right  hand  of  the  majesty  on  high." 

He  who  was  in  the  beginning,  the  Word,  who  "  was 
with  God  and  was  God,  the  same  was  in  the  be- 
ginning with  God,"  became  flesh,  and  suffered  and 
died,  his  divine  nature  giving  worth  and  efficacy  to  his 
sufferings  and  death,  which  were  appointed  to  do  that 
which  his  representatives,  the  ancient  sacrifices,  pro- 
fessed to  do  in  his  stead,  until  he  should  come,  which 
is,  to  atone  for  sin. 

We  must  endeavor  to  make  this  real  and  clear  to 
our  minds,  that  he  who  was  laid  in  the  manger,  and 
suffered  on  the  cross,  and  slept  in  the  tomb,  and  ascend- 
ed to  heaven,  is,  to  the  whole  race  of  man,  and  to  every 
individual  of  the  race,  that  which  the  ancient  sacrifices 
were  to  the  people  who  offered  them ;  that  he  takes  the 
place  and  fulfils  the  meaning  of  the  lamb  on  the  day 
of  atonement,  the  goat  and  the  scape-goat,  the  one 
bleeding,  and  the  other  bearing  away  the  sins  of  the 
people,  the  bird  w^hose  blood  was  shed  upon  his  fellow 
setting  him  free.  Reading  the  Psalms  and  Prophets,  and 
the  New  Testament,  with  this  in  view,  their  phraseology 
is  not  only  intelligible,  but  comes  with  overwhelming 
force,  and  there  is  no  way  to  evade  it  but  either  to  turn 
it  all  into   allegory,  or  to  reject   it   and   the  book   that 


ONE    SACRIFICE   FOR   SINS.  23 

contains  it  as  contrary  to  reason.  To  make  it  an  alle- 
gory is  to  receive  the  ancient  sacrifices  as  the  substan- 
tial verities,  and  to  regard  Christ  and  his  work  as 
merely  compared  with  them  in  figurative  forms  of 
speech,  to  catch  the  attention  and  please  the  fancy  of 
Jews.  Christ  is  no  such  secondary  object.  He  is  the 
building  and  they  the  scaffolding;  Christ  is  not  their 
shadow ;  they  were  a  shadow  thrown  from  him,  four 
thousand  years  previous  to  his  coming ;  and,  as  a 
shadow,  they,  of  course,  gave  a  proper  idea  of  him  and 
his  office.  Had  he  been  coming  merely  as  a  teacher,  or 
as  an  example,  or  as  a  messenger  to  declare  the  mind 
of  God  more  perfectly,  the  shadow  which  he  threw  be- 
fore him  was  surely  most  unapt,  for  the  impression 
made  by  those  rites  was,  God  requires  propitiatory  sac- 
rifice for  sin  ;  God  cannot  be  approached  by  a  sinner 
except  by  mediators,  offering  life  to  expiate  guilt.  That 
Jesus  Christ  himself  by  his  life  and  death  enforced 
these  truths  as  the  principal  object  of  his  coming  into 
the  world,  is  obvious  from  the  impression  which  the 
whole  world  of  readers,  with  so  few  exceptions,  have 
received.  To  set  it  aside  as  contrary  to  our  idea  of 
what  is  suitable  and  proper,  is  surely  to  claim  a  prov- 
ince for  human  reason  between  w^hich  and  the  assump- 
tion of  divine  authority,  there  hardly  remains  so  much 
as  a  single  step.  Whether  sin  is  an  evil,  and  how  great 
an  evil,  whether  it  can  be  forgiven,  and  in  what  way, 
and  on  what  conditions,  are  questions  which  God  him- 


24  THE    COMMUNION    SABBATH. 

self  must  answer;  and  being  answered,  our  province  is 
to  judge  of  the  evidence  that  they  are  answered,  but 
not  to  question  their  propriety.  As  to  the  divinely  ap- 
pointed method  of  forgiving  sin,  we  can  no  more  sit  in 
judgment  upon  it,  than  we  could  object  to  the  different 
number  of  moons  in  the  firmaments  of  different  planets. 

Great  violence  is  done  to  language,  and  to  the  gen- 
eral tenor  of  Scripture,  and  to  our  moral  faculties,  by 
converting  plain  and  literal  representations  of  the  Sav- 
iour^s  atoning  sufferings  and  death  into  metaphor,  as  the 
hot  sands  of  a  desert  change  rain  into  mirage.  A  prin- 
ciple of  interpretation  is  then  adopted  which  makes  it 
easy  to  break  the  force,  or  turn  the  point,  of  every 
revealed  truth,  and  God  has  no  longer  any  moral 
influence  over  our  minds.  Happy  they  who  are  kept,  or 
have  been  recovered,  from  such  a  state  of  mind,  and  who 
receive  the  language  of  heavenly  worship,  for  example, 
in  its  literal  sense,  with  all  its  rapture  of  gratitude  and 
love :  "  Thou  art  worthy,  for  thou  wast  slain  and  hast 
redeemed  us  to  God  by  thy  blood  out  of  every  kindred 
and  tongue  and  people  and  nation." 

Let  us  look  with  a  glance  at  the  hundreds  of  millions 
of  Europe,  Asia,  Africa,  America,  and  Oceanica,  and 
think,  that  not  one  of  these  can  reach  heaven  except  as, 
in  some  way,  a  debtor  to  His  sufferings  and  death,  or  to 
the  principles  of  divine  government  as  affected  by  Him, 
who  is  said  to  have  been  "  slain  from  the  foundation  of 
the  world." 


ONE   SACRIFICE   FOR   SINS.  25- 

The  redeemed  who  were  seen  in  vision  to  be  a  mal- 
titude  which  no  man  can  number,  are  each  of  them  in 
heaven  through  his  blood.  To  every  one  of  us,  this 
Lamb  of  God  stands  in  the  relation  of  a  sacrifice  for 
sins,  his  Passover  lamb,  his  substitute,  by  sufferings  and 
death,  as  the  victim  of  divine  justice,  the  ground  of  his 
plea  for  pardon,  the  reason  why  God  can  forgive  him, 
his  ransom,  his  Redeemer,  the  propitiation  for  his  sins. 

Is  there  a  being  who  stands  in  such  a  relation  as  this 
to  me  ?  is  there  one  whose  office,  whose  name  is.  Lamb 
of  God,  which  taketh  away  the  sin  of  the  world  ?  is  he, 
to  me  alone,  all  and  every  thing  which  he  is  to  the 
whole  world  ?  If  so,  nothing  concerns  me  so  much  as • 
to  understand  it.  What  does  it  mean  ?  What  does  it 
imply  ? 

On  my  way  to  the  house  of  God,  a  great  company 
of  my  friends,  my  best  friends,  intelligent,  sober-minded 
men,  come  with  haste  and  earnestness  around  me,  and 
fill  me  with  astonishment  and  wonder  at  their  coming.. 
What  has  happened  ?  Do  you  know,  they  say,  what 
we  have  been  doing  in  your  behalf?  There  is  a  com- 
pany of  men  seeking  your  life  ;  we  have  succeeded  in. 
giving  bonds  for  you,  and  you  are  for  the  present  at 
liberty.  What  have  I  done?  These  friends  are  not 
beside  themselves.  What  is  my  offence  ?  How  am  I 
in  danger  ? 

Suppose  that  I  had  lived  two  thousand  years  ago,  in 
Judaea.     I  am  met  in  the  same  way  by  a  company  of 

3 


26  THE    COMMUNION    SABBATH. 

esteemed  men.  We  have  been,  they  say,  to  the  high- 
priest  on  your  behalf,  each  with  a  bullock  or  ram,  or 
lamb  ;  a  hundred  victims  have  bled  to  expiate  your  sin. 
What  sin  ?  But  the  character  of  these  friends  places  it 
beyond  a  doubt  that  they,  at  least,  believe  me  to  be  in- 
volved in  some  terrible  guilt  and  danger. 

There  is  one  on  the  throne  of  heaven,  God  manifest 
in  the  flesh,  worshipped  by  all  the  heavenly  hosts,  sway- 
ing the  sceptre  of  universal  empire,  w4io  once  upon  a 
cross  on  Mount  Calvary,  died  for  me.  Yes,  for  me. 
Not  merely  for  my  sins  as  the  part  of  a  great  whole, 
but  for  my  sins,  so  that  I  cannot  be  saved  except  by  the 
personal  application  to  me  of  his  sufferings  and  death. 
Finding  this  asserted  and  established  in  the  Word  of 
God,  I  can  have  no  rest  till  I  receive  it  and  act  upon  it 
as  the  most  important  truth  which  God  has  ever  re- 
vealed to  me.  Nothing,  surely,  can  affect  me  so  much 
as  this.  Were  I  a  state  prisoner,  and  from  the  window 
of  my  cell  should  see  casks  of  gold  brought  into  the 
prison  yard,  and  piled  up  till  the  sum  reached  to  mill- 
ions, the  feeling  would  be.  What  worth,  what  import- 
ance, attaches  to  me,  that  my  government  must  redeem 
me  even  at  this  price  ? 

O,  my  soul,  you  were  "  not  redeemed  with  corrupt- 
ible things  as  silver  and  gold,  but  with  the  precious 
blood  of  Christ  as  of  a  lamb  without  blemish  and  with- 
out spot."  You  are  "bought  with  a  price."  One 
was  made   sin   for  me,  who   knew  no    sin.  •   He  was 


OXE    SACRIFICE   FOR   SIXS.  27 

wounded  for  my  transgressions,  bruised  for  my  iniqui- 
ties, the  chastisement  of  my  peace  was  upon  him,  and 
by  his  stripes  I  am  healed.  The  worth  of  my  soul,  my 
guilt,  my  danger,  are  here  set  forth  as  they  could  be  in 
no  other  way.  I  may  have  made  light  of  sin.  I  may 
not  have  felt  that  I  am  a  sinner.  I  may  not  have  been 
sorry  for  my  sin.  I  may  not  have  made  it  my  first  en- 
deavor to  be  delivered  from  that,  and  to  abstain  from 
that,  which  here  appears  to  be  of  such  moment.  Hence- 
forth, Christ  and  his  sacrifice  for  sins  must  be  the  great 
consideration  with  me,  moving  me  to  view  myself  as 
God  has  viewed  me,  as  a  sinner  to  an  extent  and  with 
liabilities  which  God  has  estimated  as  needing  such  a 
work  as  that  of  Christ  to  atone  for ;  as  a  debtor  to  in- 
finite love,  as  not  my  own,  but  bought  with  a  price,  as 
under  obligations  to  persuade  each  fellow-creature  of 
his  danger  and  of  his  remedy,  the  same  in  every  respect 
as  mine. 

Let  him  who  complains  that  he  has  never  been  able 
to  view  himself  as  a  sinner  in  any  proper  degree,  begin 
with  this  truth,  that  Christ  "  bare  our  sins  in  his  own 
body  on  the  tree,''  that  "  God  hath  laid  on  him  the  ini- 
quity of  us  all,"  that  "we  shall  be  saved  from  wrath 
through  him ; "  let  him  dwell  upon  this  truth  till  he  sees 
his  danger,  and  his  refuge  too.  It  is  best  to  begin  with 
Christ  in  every  endeavor  to  affect  our  minds  upon  any 
religious  subject,  nor  can  one  who  believes  the  Scrip- 
ture in  its  representations  concerning  Christ  and  him 


28  THE   COMMUNION   SABBATH. 

-crucified,  and  truly  desires  to  know  what  is  implied  in 
his  death  for  sin,  fail  to  obtain  a  proper  knowledge  of 
himself,  and  of  the  way  to  be  saved. 

Perhaps  we  are  conscious  of  sin,  and  are  persuaded 
that  our  condemnation  is  just. 

Let  us  suppose,  then,  that  one  should  see  a  great  in- 
.  closure  filled  with  animals,  as  far  as  the  eye  can  reach, 
and  while  he  surveys  them,  the  air  over  his  head  is 
darkened  by  an  immense  flight  of  birds,  prolonged  for 
many  hours,  and  he  is  told.  All  these  God  has  appoint- 
ed and  provided  as  a  sacrifice  for  your  sins  ;  justice  re- 
quires a  substitute  for  your  punishment,  and  is  satisfied 
upon  your  repentance,  and  acceptance  of  this  sacrifice, 
with  this  substitution. 

More,  infinitely  more  than  this,  God  has  done  for 
me.  If  the  altars  of  the  world  for  four  thousand  years 
'had  burned  for  me,  with  their  countless  victims,  the 
sacrifice  which  has  been  made  for  my  soul  exceeds 
them.  There  is  a  striking  omission  of  all  epithets,  as 
though  even  inspired  language  had  none  adequate  to 
the  occasion,  when  it  is  said,  "  Ye  are  bought  with  — 
a  price."  If  Christ  died  for  me,  there  is  no  reason  why 
I  may  not  be  forgiven.  If  the  whole  world  should,  in 
the  same  hour,  ask  for  pardon  through  his  death,  his 
death  is  an  atonement  sufficient  for  all  the  world. 
Surely,  then,  "he  is  able  to  save  them  to  the  uttermost 
who  come  unto  God  by  him." 

Such  are  the  truths,  and  such  the  wondrous  things, 


ONE    SACRIFICE   FOE    SINS.  29 

implied,  when  we  show  forth  the  Lord's  death.  The 
celebration  of  the  Lord's  Supper,  therefore,  is  a  solem- 
nity which  has  no  parallel,  and  never  had  one,  and,  in 
this  world,  it  never  can  be  equalled.  With  every  suc- 
cessive approach  to  it,  we  will  endeavor  to  enter  more 
fully  into  the  meaning  of  it,  and,  in  order  to  this,  live 
more  habitually,  during  the  intervals  of  our  communion 
seasons,  under  the  influence  of  this  stupendous  sacri- 
fice for  sins. 

Believing,  as  the  Scripture  tells  us,  that  this  sacrifice 
is  finished,  and  that  this  priest  needeth  not  daily  to 
offer  for  sins,  because  he  did  this  once,  when  he  offered 
himself,  we  look  with  interest  and  concern  upon  many 
of  our  fellow  men  who  make  repetitions  of  the  "Sav- 
iour's sacrifice.  With  strong  desire  to  free  them  from 
these  needless  ceremonies,  we  should  persuade  them 
that  it  is  as  wrong  to  add  any  thing  to  the  Saviour's 
one  sacrifice  for  sins  as  to  take  any  thing  from  it ;  that 
human  victims  might  as  well  be  crucified,  to  set  forth 
Christ  and  his  sacrifice,  as  to  do  any  thing  more  with 
the  bread  and  wine  than  to  eat  it  and  drink  it,  in  re- 
membrance of  him.  We  cannot  be  sufficiently  grateful 
for  the  simplicity  which  is  in  Christ,  so  strikingly  set 
forth  in  the  Lord's  Supper.  The  senses  are  appealed 
to,  their  aid  is  not  refused,  but  is  employed,  in  spiritual 
things,  yet  in  the  most  simple  manner. 

"  As  oft  as  ye  do  eat  this  bread  and  drink  this  cup, 
ye  do  show  the  Lord's  death  till  he  come."     Such  is 

3* 


30  THE    COMMUNION   SABBATH. 

the  employment  of  that  company  of  Christians  to  be 
gathered  to-day  around  the  Lord's  table  ;  —  they  show 
the  Lord's  death,  the  greatest  event,  and,  to  each  of  us, 
the  most  important  event,  and  in  its  influence  upon  the 
whole  race  of  man,  an  event  involving  the  greatest  con- 
sequences, of  any  thing  which,  to  our  knowledge,  has 
ever  transpired.  It  it  is  a  great  thing  to  have  a  place 
at  that  table,  to  be  looked  upon  by  heaven  as  a  partici- 
pator in  that  transaction,  being  personally  concerned  in 
the  benefits  which  flow  from  that  one  sacrifice  which 
is  there  set  forth. 

We,  as  it  were,  show  the  Lord's  death  to  divine  jus- 
tice, as  the  ground  of  our  justification. 

We  show  it  to  ourselves  as  the  all-sufficient  reason 
why  we  may  look  for  pardon  ;  as  the  memorial  of  infi- 
nite love  for  our  souls,  and  as  the  consti'aining  motive 
to  live  not  unto  ourselves. 

We  show  it  to  the  congregation  who  assemble  with 
us ;  we  cause  that  table  to  be  spread,  we  appoint  due 
solemnities  in  our  approach  to  it,  we  separate  ourselves 
to  receive  the  ordinance,  and  thus  we  perpetually  re- 
mind the  world  around  us  of  the  one  sacrifice  for  them 
and  for  us.  There  is  no  transaction  in  which  men  are 
statedly  engaged,  which  will  hereafter  seem  to  us,  as  we 
look  back  to  earth,  more  important  and  more  solemn 
than  the  ordinance  which  commemorated  the  sacrifice 
for  sins. 

The  Communion  Sabbath  may  properly  remind  us 


ONE    SACRIFICE   FOR   SINS.  31 

of  the  day  of  atonement,  when  the  high-priest  entered 
alone  once  a  year,  into  the  holy  of  holies,  to  make  recon- 
ciliation for  the  sins  of  the  people.  Though  we  offer 
up  no  sacrifice,  we  commemorate  the  sacrifice  of  Christ 
for  the  world,  and  we  call  attention  to  it.  There  is  a 
high-priest  appearing  with  a  sacrifice  for  each  of  us,  and 
he  himself  has  appointed  the  Supper  to  remind  us  of  it. 
We  cannot  with  safety,  nor  can  we  innocently,  be  indif- 
ferent to  this  appointment,  nor,  if  we  have  a  proper 
sense  of  our  most  affecting  obligations,  can  we  fail  to 
attend  upon  this  ordinance  with  self-examination,  with 
grateful  love,  and  with  practical  application  of  the 
truths  involved  in  it  to  our  characters  and  lives. 

But,  in  a  passage  which  has  now  been  frequently 
quoted,  in  this  connection,  there  occurs  a  word  w^hich 
calls  forth  the  question.  Is  it  possible  that  one  who 
stands  in  such  a  relation,  as  we  have  now  considered,  to 
this  great  High-Priest,  can  be  at  present,  or  can  hereafter 
be  regarded  and  treated,  as  his  enemy  ?  An  Israelite, 
we  may  suppose,  would  feel  nothing  but  reverential 
love  toward  his  high-priest  making  intercession  for  him, 
though  merely  with  the  blood  of  others.  How  must  it 
have  been  had  the  high-priest  gone  within  the  vail  to 
die  for  him  ?  Had  one  been  an  enemy  to  him,  could 
he  have  remained  an  enemy  ?  "  But  this  man,  when 
he  had  offered  one  sacrifice  for  sin,  forever  sat  down  on 
'the  right  hand  of  God,  from  henceforth  expecting  till 
his  enemies  be  made   his  footstool."     Can  our   great 


32  THE   COMMUNION    SABBATH. 

High-Priest,  our  atoning  Saviour  and  Friend,  have, 
among  those  for  whom  he  died  and  intercedes,  one  who 
does  not  love  him,  one  who  is  indifferent  to  him,  and 
even  an  enemy?  From  the  passage  just  quoted,  we 
learn  that  he  can.     "  Lord,  is  it  I  ?  " 


HI. 

MRACLES  AT  THE   CRUCIFIXION. 


I.    DARKNESS. 

**  Now   FROM   THE    SIXTH   HOUR   THERE    WAS   DARKNESS   OVER   ALL   THE 
LAND   UNTO    THE    NINTH   HOUR." 

An  eclipse  of  the  sun  could  not  have  happened  at 
that  season,  it  being  the  time  of  the  Jewish  passover, 
which  occurred  at  the  full  of  the  moon.  Moreover,  a 
total  eclipse  of  the  sun,  as  we  call  it,  does  not  continue, 
like  this  darkness,  for  three  hours.  It  was  preternat- 
ural, and,  like  the  other  remarkable  events  in  nature  at 
the  time,  was  appointed  as  a  solemnity  of  the  cruci- 
fixion. 

It  was  suitable  that  the  heavens  should  be  in  mourn- 
ing at  the  death  of  the  Son  of  God.  He  made  the 
heavens  and  their  hosts  ;  "all  things  were  made  by  him, 
and  without  him  was  not  any  thing  made  that  was 
made."  Now  that  he  hangs  upon  a  cross,  an  offering 
for  sin,  numbered  with  the  transgressors,  well  may  na- 
ture sympathize.  Grief  in  every  form  in  which  it  could 
be  expressed,  was  suitable  at  such  a  time.     The  scene 

(33) 


34  THE    COMMUNION   SABBATH. 

at  Calvary  brought  forcibly  to  mind  the  ruin  and  con- 
demnation of  man,  who  was  under  the  wrath  of  God 
for  sin,  the  history  of  the  fall  and  its  direful  conse- 
quences, and  the  necessity  for  an  infinite  sacrifice. 
God  alone  was  able  to  expiate  the  sin  of  his  creatures, 
by  taking  man's  nature  into  union  with  the  Divine,  in 
the  person  of  the  Word,  and  making  satisfaction  to 
justice  by  that  which  He  saw  to  be  equivalent,  in  effect, 
to  the  endless  punishment  of  the  race.  This  dread 
transaction  was  proceeding;  silence  and  darkness  were 
proper  accompaniments;  light  and  joy  would  not  have 
been  appropriate  in  the  death  scene  of  the  Son  of  God. 
The  chamber  of  death,  the  house  of  mourning,  invite 
the  shadows  rather  than  the  beams  of  the  sun  ;  light  is 
intrusive  at  such  a  time  ;  mourning,  lamentation,  and 
woe,  require  the  secrecy,  and  all  the  influences,  of  retire- 
ment, and  that  part  of  the  earth  was  therefore  made  a 
chamber  of  death,  with  the  curtains  of  darkness  hung 
about  it. 

It  was  also  appropriate  to  the  condition  and  feelings 
of  the  people  of  God  on  earth.  It  was  the  time  of 
their  apparent  defeat.  Christ  said  to  the  wicked  who 
came  to  take  him,  "  This  is  your  hour  and  the  power  of 
darkness."  The  followers  of  Christ  were  confounded, 
and  of  his  immediate  disciples,  all  but  one  were  secreted 
at  home,  or  were  out  of  sight  of  danger.  That  one 
stood  by  the  cross,  hoping  against  hope,  an  evening 
star,  which   a  black  cloud  at  sundown  quenches  for  a 


MIRACLES    AT   THE    CRUCIFIXIOX.  35 

night.  Is  this  He  that  should  have  delivered  Israel  ? 
this  expiring  victim  in  the  hands  of  murderers?  All 
who  loved  him  and  trusted  in  Him  might  well  put 
on  sackcloth,  as  the  heavens  did,  for  their  sun  had  in- 
deed gone  down,  and  they  knew  not  what  should  be  on 
the  morrow. 

Had  there  been  any  witnesses  of  that  scene  who  ex- 
ercised full  faith  that  Christ  would  finally  triumph,  that 
this  humiliation  and  suffering  were  only  a  preparation 
for  victory,  even  they  could  not  fail  to  be  in  heaviness. 
To  the  minds  of  any  who  saw  in  Christ  the  Lamb  of 
God  which  taketh  away  the  sin  of  the  world,  the  suffer- 
ings of  the  Saviour  must  have  been  the  occasion  of  in- 
expressible grief.  There  was  something  in  the  sight  of 
Christ  which  subdued  the  penitent  woman  who  stood  and 
wept  behind  him,  as  he  sat  at  meat.  If  she  were  thus 
affected,  Mary  Magdalene,  and  all  true  penitents,  must 
have  wept  greatly  when  Jesus  suffered  on  the  tree. 
The  darkened  heavens  and  earth  were  in  sympathy  with 
them,  as  they  repeated  to  one  another  the  words  of  the 
prophet :  "  Surely  he  hath  borne  our  griefs,  he  hath  car- 
ried our  sorrows." 

But  this  darkness  was  a  testimony  in  favor  of  Christ, 
and  in  condemnation  of  his  enemies.  At  his  baptism, 
the  heavens  were  opened  to  him.  On  the  mount  of 
transfiguration,  he  had  a  celestial  appearance.  But 
God  is  now  testifying  to  him  by  a  different  miracle. 
He  who  formed  the  light  on  Tabor,  now  created  dark- 


86  THE   COMMUNION   SABBATH. 

ness,  to  make  the  unbelieving  world  confess,  as  the  cen- 
turion did,  Truly  this  was  the  Son  of  God.  The  ene- 
mies of  Christianity  have  endeavored  to  do  away  the 
impression  which  this  miracle  was  suited  to  make,  but  in 
vain  do  they  oppose  conjectures  and  the  silence  of  some 
contemporary  writers,  to  the  express  declarations  of  the 
Evangelists,  who  wrote  so  near  the  time  of  the  alleged 
event,  that  a  false  assertion  with  regard  to  a  phenom- 
enon like  this  would  have  been  instantly  turned  to  their 
discomfiture.  Such  a  man  as  Joseph  us,  a  prejudiced 
Jew,  could  not  consistently  mention  a  thing  which  tes- 
tifies so  powerfully  in  behalf  of  Christ.  It  is  indeed 
charitable  in  some,  to  account  for  this  silence  by  sup- 
posing that  the  darkness,  though  noticeable,  was  no 
more  than  has  ordinarily  happened  in  what  have  been 
called  dark  days.  But  we  can  hardly  suppose  that  the 
Evangelists,  as  mere  writers  of  history,  would  speak  of 
a  natural  darkness  in  connection  with  things  which,  if 
they  happened  at  all,  must  have  been  miraculous. 
Moreover,  though  the  Christian  fathers  were  divided 
as  to  the  extent  of  this  darkness,  there  is  evidence  that 
it  was  not  confined  to  Judaea.  The  well-known  excla- 
mation of  Dionysius,  the  Areopagite,  in  Egypt,  recorded 
by  a  historian,  is  not  the  only  proof  of  this,  when  he 
said,  "  Either  the  Deity  is  suffering,  or  one  is  suffering 
with  whom  the  Deity  sympathizes." 

To  admit  this  darkness  to  be  miraculous,  is  to  con- 
fess that  God  acknowledged  Jesus  as  the  Messiah.     It 


MIRACLES   AT   THE    CRUCIFIXION.  37 

gives  great  confirmation  to  faith,  to  know  that  heaven 
thus  acknowledged  the  Redeemer  while  in  the  act  of 
expiating  our  guilt. 

To  the  enemies  of  Christ,  this  must  have  been  an  ap- 
palling spectacle.  They  did  not  know  enough  about 
astronomy  to  consider  that  the  position  of  the  heavenly 
bodies  did  not  cause  it,  but  they  must  have  been  im- 
pressed with  the  coincidence  that  darkness,  even  if 
caused  naturally,  should  have  come  on  just  at  that 
time ;  and  as  wicked  people  are  superstitious,  they  must 
have  been  deeply  moved ;  "  the  heathen  are  dismayed 
at  the  signs  of  heaven,"  and  these  murderers,  also,  must 
have  been  impressed  with  the  thought  that  heaven  was 
bearing  witness  against  them.  Perhaps  some,  if  not 
many,  of  them  relented,  and  then  the  centurion  at  the 
cross  expressed  the  convictions  and  the  repentance  of  a 
multitude,  the  beginning  of  whose  faith  at  the  crucifix- 
ion was  confirmed  by  the  resurrection,  and  in  whom, 
with  others,  this  prophecy  will  there  be  seen  to  have 
been,  in  part,  fulfilled,  "  When  thou  shalt  make  his  soul 
an  offering  for  sin,  he  shall  see  his  seed." 

This  darkness  shows  that  nature  and  the  moral  uni-^ 
verse  are  in  sympathy.  When  the  law  was  given,  there 
were  thunderings  and  lightnings ;  when  Israel  was  to 
be  delivered  from  Egypt,  fire,  hail,  and  darkness  afflicted 
the  land;  and  at  the  passage  of  the  Red  Sea,  as  we 
learn  from  the  seventy-seventh  Psalm,  there  were  great 
signs  in  nature:  "  the  voice  of  thy  thunder  was  in  the 

4 


38  THE   COMMUNION    SABBATH. 

heavens ;  the  lightnings  lightened  the  world ;  the  earth 
trembled  and  shook."  At  the  resurrection  of  Christ, 
"  behold,  there  was  a  great  earthquake  ; "  at  the  day  of 
judgment,  the  heavens  are  to  be  on  fire,  the  elements 
will  melt  with  fervent  heat,  the  earth  and  all  that  is 
therein  will  be  burned  up.  The  God  of  nature  is  the 
God  of  salvation ;  the  God  of  grace  is  the  great  and 
terrible  God,  and  if  nature  gave  such  signs  when  he 
redeemed  us,  how  will  it  be  at  the  last  and  dreadful 
day? 

It  is  pleasant  to  think,  as  we  sit  at  the  Lord's  table, 
of  the  contrast  in  the  scene  with  that  of  the  crucifixion. 
Nature  is  not  convulsed ;  we  are  not  disturbed  by  in- 
sulting voices ;  the  darkness  is  past,  a  clear  light  shines. 
Nor  are  we  unsuitably  affected  by  the  agonizing  sight 
of  the  Sufferer,  in  which  respect  we  are  compelled  to 
feel  that  the  Romish  Church  is  painfully  wrong.  Her 
object  in  her  little  chapels  at  the  road  side,  with  figures 
of  the  crucifixion  in  them,  throughout  the  Roman 
Catholic  world,  and  by  her  representations  in  her 
churches,  is  continually  to  show  the  suffering  Christ  to 
the  eye ;  and  this  is  carried  to  excess.  With  her,  Jesus 
seems  to  be  still  on  the  cross.  It  is  not  with  sectarian 
prejudice  that  we  express  the  belief  that  there  is  a  mel- 
ancholic and  depressing  effect  upon  pious  feeling  by 
her  disproportionate  view  of  the  Saviour's  agony,  such 
as  the  experience  of  the  Apostles  surely  does  not  sus- 
tain ;  for  if  they  had  given  us  pictures  and  images  of 


MIRACLES    AT   THE    CRUCIFIXION.  39 

Christ  corresponding  to  the  tone  of  their  Epistles,  and 
as  the  Saviour  himself  chose  to  present  himself  before 
the  eye  of  John  in  Patmos,  heavenly  exaltation  and 
majesty,  triumph  and  joy,  would  have  shared  largely 
with  the  crucifixion  in  their  impressions  upon  our 
senses.  We  are  glad  to  be  delivered  from  the  control- 
ling, the  limiting,  effect  of  pictures  in  worship,  and  to 
trust  ourselves  and  to  have  the  pious  mind  even  in  the 
lowest  stages  of  intelligence,  trust  itself,  to  the  full  scope 
of  the  imagination  as  an  aid  to  faith,  rather  than  re- 
ceive dictation  from  imagery  in  worship.  Things  com- 
prehensible are  aided  in  their  effect  upon  us  by  their 
representative  images,  but  things  of  an  infinite  nature 
cannot  be  expressed  by  signs,  however  good,  without 
making  the  thoughts  grovel.  It  is  a  part  of  our  Protes- 
tant privilege,  in  which  we  greatly  rejoice  for  its  effect 
upon  mental  activity  in  spiritual  things,  that  we  are  not 
under  bondage,  in  our  worship,  to  any  visible  delinea- 
tions. 

The  true  greatness  of  the  event  which  we  commemo- 
rate at  the  Lord's  table,  is  impressively  taught  by  these 
marvels.  God  never  does  any  thing  out  of  proportion. 
It  was  therefore  not  a  teacher,  nor  a  martyr  who  was 
dying,  when  the  heavens  were  spread  with  sackcloth  ; 
he  was  more  than  man  who  expired  on  the  tree ;  his 
sufferings  and  death  were  more  than  the  sufferings  of 
one  who  came  to  set  men  an  example.  The  scenery 
was  exaggerated  if  only  a  good  man  and  a  prophet 
were  dying. 


40  ^  THE   COMMUNION   SABBATH. 

If  darkness  came  to  mingle  her  dreary  influence  even 
amid  the  scenes  of  love  and  mercy  on  the  cross,  surely 
nothing  can  prevent  the  perfect  usurpation  of  her 
power  over  those  who  finally  reject  that  mercy,  and  are 
not  won  by  that  love.  Even  now,  to  those  who  do  not 
receive  Christ  and  his  sacrifice  for  their  sins,  the  doc- 
trines of  the  Gospel,  not  being  viewed  in  connection 
with  that  sacrifice,  are  dark  ;  the  understanding  is  dark- 
ened, the  future  is  dark,  and  so  is  the  providence  of  God. 
That  scriptural  emblem  of  the  forlorn  state  of  the 
wicked,  darkness,  conveys  a  fearful  idea  of  their  future 
condition.  Long  and  tedious  are  the  night-watches  on 
a  sick-bed,  when  we  toss  to  and  fro,  with  no  power  to 
sleep,  and  a  disordered  fancy  fills  us  with  direful  images, 
and  the  morning  seems  as  though  it  would  never  come. 
But  what  must  it  be  to  lie  down  in  sorrow  and  endless 
night,  where  the  daystar  never  rises,  and  the  night 
grows  darker  and  darker,  and  despair  peoples  it  with 
horrors. 

But  to  the  believer,  the  darkness  of  the  crucifixion  is 
only  an  emblem  of  that  darkest  time  of  night  which, 
according  to  the  proverb,  is  just  before  day.  By  thy 
death,  O  Saviour,  in  the  midst  of  darkness  and  sorrows, 
we  shall  soon  pass  from  under  these  shades  and  their 
gloom,  to  those  scenes  where  they  need  no  candle, 
neither  light  of  the  sun,  for  the  Lord  God  giveth  them 
light,  and  they  shall  reign  for  ever  and  ever. 

The   darkness  of  the  crucifixion  had  a  limit.      The 


MIRACLES   AT   THE    CRUCIFIXION.  41 

sure  moment  was  marked  by  the  hand  of  God  when 
the  shades  should  be  dispelled,  and  light  and  joy  return 
to  the  earth.  In  times  of  darkness  and  sorrow,  we  will 
look  to  him  who  went  from  the  shades  of  death  to 
perfect  and  endless  joy.  One  of  his  ministers  was 
preaching  from  these  words  :  "  Behold,  Satan  shall  cast 
some  of  you  into  prison,  and  ye  shall  have  tribulation 
ten  days.  Be  thou  faithful  unto  death,  and  I  will  give 
thee  a  crown  of  life."  A  humble  woman  in  great  trou- 
ble, was  deeply  impressed  by  the  limit  which  the  text 
seemed  so  absolutely  to  fix  in  that  particular  instance 
of  Satan's  power ;  and  as  she  passed  along  the  street, 
she  was  heard  to  say,  "  Blessed  be  His  name  it  cannot 
be  eleven."  Our  suflerings  will  be  for  so  many  days, 
and  no  more ;  "  surely  there  shall  be  an  end,  and  thy 
expectation  shall  not  be  cut  off."  However  dark  our 
condition  and  prospects  may  seem,  no  darkness  can 
visit  our  souls  like  that  which  came  upon  the  soul  of 
Christ,  and  wrung  from  him  amidst  the  darkness  of  the 
heavens  that  outcry  on  the  tree.  But  in  that  moment 
the  stupendous  work  of  suffering  for  sin  was  finished, 
and  light  began  to  break  over  a  ransomed  world. 


42  THE  COMMUNION    SABBATH. 


11.  THE  RENDING   OF   THE   VAIL. 

"  And  behold  the  vail  of  the  temple  was  rent  in  twain  from 
the  top  to  the  bottom." 

la  the  pale  light,  the  divine  sufferer  was  seen  upon 
his  cross  between  the  thieves.  "Jesus,  when  he  had 
cried  again  with  a  loud  voice,  yielded  up  the  ghost. 
And  behold  the  vail  of  the  temple  was  rent  in  twain 
from  the  top  to  the  bottom." 

Simple  and  brief  as  these  few  words  are,  they  relate 
one  of  the  most  significant  and  important  events  in  the 
history  of  the  world. 

This  vail,  as  originally  made,  and,  no  doubt,  imitated 
in  the  second  temple,  was  the  innermost  of  two  cur- 
tains of  "  blue  and  purple  and  scarlet  and  fine  twined 
linen,"  in  front  of  the  Holy  of  holies. 

None  but  the  high-priest  could  enter  or  look  within 
this  vail,  and  he  only  once  a  year.  At  that  stated  sea- 
son, the  small  bells  on  the  high-priest's  vesture  were 
heard  along  the  aisle  of  the  temple  toward  the  Holy 
place,  and  then  within  the  outer  sanctuary,  till  they 
ceased  behind  that  sacred  vail.  Not  even  heaven  itself, 
perhaps,  was  more  sacred  in  the  eye  of  a  Jew  than  that 
sequestered,  mysterious  spot,  concealed  by  the  vail.  It 
would  be  death  to  any  mortal  who  should  presume  to 
look  with  curious  eye  into  its  dread  retirement.  The 
most  exalted  religious  personage   of  the   nation  stood 


MIRACLES    AT    THE    CRUCIFIXION.  43 

alone  with  the  God  of  all  the  earth,  and  offered  the  ap- 
pointed blood  of  atonement.  No  less  inviolable  there- 
fore, than  the  presence  of  God,  did  that  vail  seem  to 
the  whole  Jewish  people.  To  see  the  vail  of  the  firma- 
ment torn  asunder,  disclosing  the  third  heavens,  would 
not  have  been  more  surprising  to  them  than  the  Holy 
of  holies  opened  to  the  public  gaze. 

The  fulness  of  time  had  come.  The  incarnate 
Word  was  upon  the  cross,  accomplishing,  by  his  one 
sacrifice  for  sin,  the  object  of  the  types  and  ordinances 
under  the  law.  He  cried  again  with  a  loud  voice,  and 
yielded  up  the  ghost.  At  that  moment,  this  sacred, 
impenetrable  vail  was,  without  hands,  rent  asunder 
from  top  to  bottom.  They  who  were  watching,  or  do- 
ing service,  in  the  temple,  were  no  doubt  attracted  by 
the  noise  to  the  spot,  and  there  the  inviolable  covering 
of  the  Holy  of  holies  was  hanging  in  two  pieces,  and 
the  sight  which  only  one  mortal  eye  from  time  to  time 
was  permitted  to  behold,  lay  open  to  the  common  gaze. 
We  may  imagine  the  feelings  of  Caiaphas  as  he  looked 
upon  that  rent  vail.  Well  might  he  have  rent  his  own 
garments.  There  was  no  more  any  Holy  of  holies. 
The  earthquake  did  not  so  much  astound  the  people  as 
this  rending  of  the  vail.  They  had  felt  earthquakes 
before,  but  since  the  destruction  of  the  first  temple,  and 
the  Holy  of  holies  with  it,  by  fire,  no  such  event  as 
this,  so  mysteriously  significant  with  regard  to  their 
religion,  had  transpired,      What  was  that  death,  that 


44  THE    COMMUXION    SABBATH. 

outcry  on  the  tree,  that  yielding  up  the  ghost,  which 
rent  that  vail  ?  Was  this  the  death  of  a  martyr  ?  Is 
a  good  man  finishing  his  testimony  and  his  life  to- 
gether ?  No,  the  Lamb  of  God  is  taking  away  the  sin 
of  the  world  ;  he  is  dismissing  the  sacrifices,  he  is  dis- 
placing Aaron  and  his  sons,  he  has  become  himself  the 
offering  and  the  priest.  O  Lord,  what  are  we  that  we 
should  be  permitted  to  commemorate  that  event  by 
showing  forth  that  death,  as  though  it  had  application 
to  us.  Yes,  for  us  that  vail  was  rent.  The  dim  out- 
lines of  the  great  sacrifice,  which  were  seen  in  the 
temple  service,  change  to  a  substantial  form  ;  the 
shadow  of  him  who  was  to  come  no  longer  holds  us 
in  painful  expectation,  but  the  author  and  finisher  of 
our  faith  is  here.  No  priests  are  needed  now  for  man 
with  God.  He  who  pretends  to  be  a  priest,  now,  and 
to  offer  sacrifice  for  sins,  does  an  empty  service,  he 
holds  an  antiquated  office.  He  is  a  torchbearer,  a  lamp- 
lighter, in  the  daytime ;  he  must  contrive  darkness,  in 
order  to  make  employment  for  himself.  The  vail  of 
the  temple  gave  up  the  ghost  of  all  the  sacrifices  and 
offerings  when  the  Saviour  died.  Perhaps  the  unbe- 
lieving priests  employed  themselves  to  mend  that  rent 
vail ;  their  occupation  would  be  gone  for  ever  did  they 
not  keep  up  a  mystery  in  connection  with  the  Holy  of 
holies.  But  when  Christ  died,  their  whole  service,  once 
so  sacred,  became  a  dead  body ;  yet  to  this  day  there 
are  those  who  practise  their  curious  arts   to  make  it 


MIRACLES   AT   THE    CRUCIFIXION.  45 

seem  alive.  We  come,  O  joyful  thought,  at  every  com- 
munion season,  to  behold  those  ceremonies  fulfilled  by 
him  who  is  made  priest  not  by  a  carnal  commandment, 
but  after  the  power  of  an  endless  life.  He  has  indeed 
entered  within  the  vail,  but  it  is  a  vail  which  instead  of 
inclosing  a  dread  solitude,  includes  the  world  of  glori- 
fied spirits,  and  the  innumerable  company  of  angels,  a 
place  from  which  we  are  not  debarred ;  for  we  have 
boldness  to  enter  into  the  holiest  by  the  blood  of  Jesus, 
and  may  draw  near  with  a  true  heart  in  full  assurance 
of  faith. 


m.   THE  EARTHQUAKE. 
"And  the  earth  did  quake,  and  the  rocks  rext." 

Had  this  earthquake  occurred  in  all  respects  by  the 
ordinary  operations  of  nature,  such  a  coincidence,  in 
that  dread  hour,  with  the  miraculous  signs,  would  havie 
been  hardly  less  impressive  than  a  miracle  ;  and  there 
would  be  room  to  question  whether  it  required  less  cre- 
dulity to  believe  the  coincidence  than  the  supernatural 
sign.  But  believing  all  which  we  do  respecting  the 
divine  Saviour,  those  convulsions  of  nature  bring  a 
solemn  awe  over  our  minds  as  we  reflect  that  the  gi-eat 
transaction,  which  moved  the  foundations  of  the  earth, 
was  on  our  account ;  and  that  each  of  us  had  as  great 


46  THE   COMMUNION   SABBATH. 

a  personal  interest  in  it  as  any  human  being.  There 
is  an  interesting  narrative,  by  an  early  writer  on  Pales- 
tine, of  a  deist,  who  was  converted  to  Christianity  by 
contemplating  a  principal  rock  near  Calvary,  which  had 
evidently  been  rent  in  a  direction  contrary  to  geological 
laws.  It  is  a  common  remark,  that  our  hearts,  if  they 
do  not  feel  the  power  of  Christ's  death,  are  harder  than 
the  rocks  ;  but  when  we  think  who  Christ  is,  and  what 
his  death  implies,  it  would  seem  that  the  inhabitants  of 
other  worlds  would  find  it  more  difficult  to  believe  that 
every  heart  is  not  broken  with  sorrow  for  sin,  by  the 
Saviour's  death,  than  it  ever  was  for  a  deist  to  believe 
that  the  rocks  rent  when  he  died. 


IV.   THE   OPENING   OF   THE   GRAVES. 

"  And  the  graves  were  opened  ;  and  many  bodies  of  saints 
which  slept  arose,  and  came  oct  of  the  graves  after  his 
resurrection,  and  went  into  the  holy  city,  and  appeared 
tnto  many." 

While  the  sepulchres  hewn  in  rocks  were  some  of 
them  shattered  and  opened  by  the  expiring  cry  of  Jesus, 
it  is  supposed  by  judicious  writers  that  the  occupants 
of  them  did  not  rise  till  Christ  had  risen,  though  the 
construction  of  the  words,  as  in  some  other  instances, 
by  disregarding  the  order  of  time,  would  make  a  differ- 
ent impression.     Others,  however,  think  that  the  dead 


MIRACLES    AT    THE    CRUCIFIXIOX.  47 

arose  at  the  voice  of  Christ,  but  did  not  present  them- 
selves to  public  notice  till  the  Saviour  had  risen. 

These  saints  must,  some  of  them  at  least,  have  been 
such  as  would  be  recognized  by  relatives  and  friends, 
or  else  the  power  of  the  miracle  would  have  been  lost. 
But  their  reappearance,  surely,  was  not  to  gratify  curi- 
osity nor  desire. 

Was  it  a  pleasure  to  see  these  departed  friends  re- 
stored to  life  ?  What  a  mixture  of  emotions  it  must 
have  created.  What  sluices  of  sorrow,  what  wounds, 
would  be  opened  By  the  reappearance  of  the  dead. 
What  information  could  they  give  of  death  and  heaven  ? 
We  may  venture  to  say,  None.  Had  any  knowledge 
of  the  unseen  world  been  thus  imparted,  it  would  have 
been  caught  with  the  utmost  avidity,  and  been  trans- 
mitted from  age  to  age.  It  is  probable,  therefore,  that 
on  the  return  of  these  souls  to  their  bodies,  they  could 
relate  nothing  in  detail  respecting  the  separate  state. 
When  Paul  had  been  caught  up  to  the  third  heavens, 
as  he  could  not  tell  at  the  time  whether  he  was  in  the 
body  or  out  of  the  body,  so  he  says  that  the  things 
which  he  heard  were  "  unspeakable  things,"  as  well  as 
"  not  lawful  for  man  to  utter."  After  all,  it  was  but  a 
short-lived  pleasure,  if  any,  derived  from  the  reappear- 
ance of  those  departed  friends ;  the  thought  of  another 
separation  would  drink  up  all  the  joy  of  a  temporary 
sojourn,  as  now  the  anguish  of  separation  for  some  time 


48  THE   COMMUNION   SABBATH. 

counterbalances  all  the  pleasure  of  a  happy  life.  Should 
we  be  willing,  if  we  could,  to  meet  departed  friends  at 
the  Lord's  table  ?  If  we  reflect  upon  it,  we  shall  prob- 
ably conclude  that  it  is  far  better  for  us,  with  our  suffi- 
cient knowledge  imparted  by  a  written  and  completed 
revelation,  not  to  have  the  silence  broken,  nor  the  sepa- 
ration interrupted. 

What,  then,  was  the  wisdom,  the  benevolence,  of  this 
resurrection  at  the  time  of  Christ's  death  ?  It  kindly 
assisted  the  infant  faith  of  Christian  believers.  It  was 
a  republication  of  Job's  assurance,  "  Though  after  my 
skin  worms  destroy  my  body,  yet  in  my  flesh  shall  I 
see  God."  It  furnished  a  demonstration  of  the  rising 
from  the  dead,  as  not  only  possible,  but  as  being  con- 
nected with  Christ.  The  Apostles  and  the  early  believ- 
ers must  have  had  strong  consolation  by  means  of  those 
risen  saints  with  res^ard  to  their  own  resurrection. 
Christ  rose,  and  brought  with  him  a  lifeguard  from  the 
dead.  Not  only  were  Christians  thus  reassured  that 
Christ  was  the  Messiah,  but  also  that  those  who  sleep 
in  Jesus,  God  will  bring  with  him.  It  is  difficult  to 
suppose  that  these  risen  saints  died  again  ;  the  common 
belief  is  that  they  ascended  to  heaven  ;  and  if  so,  while 
Christ  was  still  the  first-fruits  of  them  that  slept,  here 
were  his  sheaves  with  him,  in  advance,  from  the  harvest 
at  the  end  of  the  world.  As  such,  they  must  have  con- 
tributed to  the  joy  and  exultation  of  saints  in  heaven, 


MIRACLES   AT   THE   CRUCIFIXION.  49 

who  are  still  waiting  for  the  adoption,  to  wit,  the  re- 
demption of  their  bodies. 

This  miracle  is  to  us  niost  interesting  and  instructive, 
because  each  of  us  is  hereafter  to  experience,  at  the 
voice  of  Christ,  that  which  is  here  told  of  these  dead 
bodies  and  departed  souls.  He  who  by  his  last  utter- 
ance on  the  cross,  opened  those  graves,  will,  by  the  next 
voice  of  his,  which  we  shall  hear,  open  our  graves. 
Something  else  will  then  be  "  finished,"  and  that  is.  His 
mediatorial  office,  the  power  of  his  death  to  atone  for 
sin.  To-day,  the  Christian  at  the  table,  to-day  those 
who  go  away  from  the  sight  of  the  table,  may  each  re- 
flect, that  He  who  died  for  him  on  Calvary,  and  opened 
the  graves  by  his  expiring  cry,  will  bid  each  of  them 
leave  his  separate  state,  and  wait  by  the  side  of  the 
grave  for  his  rising  body.  Perhaps  the  last  descendant 
of  yours  who  could  feel  any  obligation  or  interest  lead- 
ing him  to  protect  and  cherish  your  grave,  will  have 
died,  and  that  burying-place  may  be  smoothed  into  un- 
distinguished likeness  with  the  general  earth  ;  the  mar- 
ble, and  the  iron  fences,  may  have  perished ;  but  your 
body  will  be  there.  All  that  are  in  their  graves  shall 
hear  his  voice  and  shall  come  forth.  From  the  table 
spread  with  the  memorials  of  the  body  and  blood  which 
on  Calvary  atoned  for  our  sins,  that  same  voice  calls  to 
each  of  us,  and  says,  "  This  do  in  remembrance  of  me." 
We  would  be  found  of  him  in  peace   at  his  coming; 

5 


50  THE    COMMUNION    SABBATH. 

we  must  therefore  have  a  state  of  feeling  which  will 
lead  us  to  show  forth  his  death.  And  so  being  planted 
together  with  him  in  the  likeness  of  his  death,  we  shall 
be  also  in  the  likeness  of  his  resurrection. 


IV. 

THE   THREE  CROSSES. 


"i  am  crucified  with  christ." 

"By  whom  the   world    is   crucified    unto   me   axd  i  uxto  the 

WORLD." 

Here  are  three  crosses,  the  same  as  on  Mount  Cal- 
vary. But  who  are  these  which  are  represented  as 
crucified  with  Christ  ?  One  is  a  Christian.  The  other 
is  the  world.  The  Christian  says,  I  am  crucified  with 
Christ ;  and  speaking  of  Christ,  he  says.  By  whom  the 
world  is  crucified  unto  me  and  I  unto  the  world. 

He  who  uttered  those  words,  declares  himself  to  be 
beyond  the  power  of  the  world  to  awaken  his  desires 
and  efforts  for  any  happiness  superior  to  that  which  is 
derived  from  knowing  and  serving  Christ.  To  be  cruci- 
fied is  not,  primarily,  to  be  put  to  death ;  it  is  to  be 
affixed  to  a  cross.  The  world  had  thus  been  treated 
in  a  certain  sense  by  Paul.  He  had  placed  it  on  a 
cross ;  meaning,  that  instead  of  its  having  full  power 
to  engage  his  affections,  it  was  like  a  crucified  person 

(51) 


52  THE    COMMUNION    SABBATH. 

who  is  devoted  to  a  shameful  death.  Such  a  person 
had  any  other  effect  than  that  of  fascination  upon  the 
beholder.  It  was  so  with  the  world  as  to  its  power 
over  Paul's  mind. 

He  adds,  —  'and  I  unto  the  world.'  The  world  has 
lost  its  power  to  fascinate  me,  as  though  I  were  hanging 
on  a  cross.  If  enticing  pleasures  should  present  them- 
selves to  one  hanging  on  a  cross,  they  could  not  awaken 
desire  in  his  mind.  He  was  in  such  a  state  that  the 
world  had  no  power  to  govern  his  affections,  and  had 
withdrawn  from  him  in  some  respects,  as  from  one  who 
is  separated  from  the  world  by  the  cross. 

Paul  could  pass  through  the  streets  of  such  a  place 
as  Corinth,  and  even  dwell  there,  and  not  be  drawn 
aside  by  its  intoxicating  pleasures,  nor  be  made  ashamed 
of  his  religion  with  its  crucified  Lord,  by  the  pride  of 
learning  and  all  the  accomplishments  for  which  the  city 
was  famous.  That  place  whose  preeminent  wealth  and 
luxury  a  Roman  poet  alludes  to,  when  he  says,  "  It 
does  not  happen  to  every  man  to  go  to  Corinth,"  affected 
the  Apostle  only  with  compassion  for  its  sins.  He  was 
not,  however,  a  misanthrope  ;  he  took  no  gloomy 
views  of  the  world  ;  he  looked  at  things  in  their 
true  light.  Such  was  his  superiority  to  the  various 
forms  of  pleasure  which  Athens  afforded,  that  of  its 
thousands  of  altars,  with  their  splendid  rites,  in  many 
cases,  of  eloquence  and  music,  and  wealth  and  beauty, 
he  was  attracted  by  none  save  that  which  superstition 


THE   THREE    CROSSES.  53 

had  reared  to  the  unknown  God.  He  was  more  con- 
cerned for  the  ignorance  and  sins  of  the  people  indicated 
by  that  altar,  than  charmed  by  that  beautiful  place. 
This  is  but  one  illustration  of  the  state  of  his  mind. 
The  world  was  a  crucified  thing  to  him,  and  he  was 
dead  to  the  world.  Yet  he'  had  not  succeeded,  like  a 
hermit,  in  steeling  himself  against  the  power  of  the 
world.  He  was  as  sensible  as  ever  to  every  excellence, 
and  had  not  lost  his  eyes,  nor  ears,  nor  his  taste,  by 
being  a  Christian.  After  reading  his  two  Epistles  to 
the  Corinthians,  which  are  not  surpassed  by  any  thing 
from  his  pen,  it  is  interesting  to  think  of  that  dis- 
claimer with  which  his  address  begins,  that  he  did  not 
come  to  Corinth  with  "  excellency  of  speech."  Yet  if 
the  rhetoricians  of  that  city  had,  any  of  them,  left 
among  their  writings  such  a  piece  as  that  of  Paul  on 
the  Resurrection,  not  to  mention  other  parts  of  these 
epistles,  it  would  have  held  rank  for  '  excellency  of 
speech '  with  any  thing  which  the  Greek  moralists  have 
bequeathed  to  us.  Paul  was  therefore  by  no  means  insen- 
sible to  excellence  of  any  kind  as  he  found  it  in  the  world, 
but  his  superior  love  to  Christ  created  that  state  of  his 
affections  of  which  he  speaks  when  he  says,  "  By  whom 
the  world  is  crucified  unto  me,  and  I  unto  the  world." 

Paul  had  a  clear,  affecting  sense  of  Christ's  love  to 
him.  Though  his  religious  experience,  in  the  beginning 
of  it,  was  peculiar  in  consequence  of  the  Saviour's 
personal  appearance  to  him  on  the  road  to  Damascus, 

5* 


54  THE    COMMUNION    SABBATH. 

this  was  not  the  principal  thing  which  convinced  him 
of  that  love.  This  was  the  "  faithful  saying,"  worthy  of 
all  acceptation,  that  Christ  Jesus  came  into  the  world 
to  save  sinners.  The  death  of  Christ  as  an  expiation 
for  sin,  had  more  influence  over  Paul's  mind,  than  all 
other  truths ;  the  idea  of  what  he  calls  justification 
by  faith,  the  possibility  of  forgiving  sin  consistently 
with  great  interests  at  stake,  and  of  doing  it  in  a  way 
which  not  only  manifests  infinite  love,  but  awakens 
and  perpetuates  love  of  the  most  powerful  kind,  and, 
in  the  most  effectual  manner,  secures  the  highest 
obedience  of  the  forgiven,  was,  as  a  philosophy,  as  a 
governmental  arrangement,  as  well  as  an  act  of  mercy 
and  love,  and  an  expedient  resulting  in  the  highest 
honor  of  God  and  the  largest  amount  of  human 
happiness,  sufficient  to  fill  the  mind  and  heart  of 
this  man  with  supreme  pleasure.  And  when  this 
truth  gets  full  possession  of  any  mind,  that  the  divine 
Word  became  a  sacrifice  for  sins,  that  he  loved  us 
and  gave  himself  for  us,  there  is  nothing  of  which  we 
ever  beard,  the  imagination  never  pictured  any  thing, 
which  deserves  to  be  compared  with  it.  This  was  with 
Paul  a  living,  abiding  reality ;  he  had  no  double-mind- 
edness  in  his  faith ;  the  sceptics  of  his  day  did  not 
shake  his  belief,  nor  did  he  need  to  read  every  thing 
which  might  be  written,  to  be  sure  that  some  neol- 
ogist  had  not  discovered  an  objection  to  his  system 
which   could   not  be  refuted.     "  I  know  whom  I  have 


THE   THREE   CROSSES.  55 

believed,  and  am  j^ersuaded  that  he  is  able  to  keep 
that  which  I  have  committed  mito  him  against  that 
day."  The  assurance  that  Christ  loved  him  and  died 
for  him,  (though  in  no  sense  in  which  he  has  not  suf- 
fered and  died  for  us,)  held  him  steadfast  in  his  faith  ; 
and  this  absorbed  his  affections.  So  it  is  in  every  case 
in  which  we  are  persuaded  of  our  obligations  to  Christ, 
and  of  the  infinite,  personal  benefit  derived  from  him. 
This  is  the  way  in  wdiich  the  world  becomes  crucified 
to  us  and  we  to  the  world.  It  is  not  by  striving  to 
hate  the  world,  nor  by  efforts  to  withdraw  ourselves 
from  it.  When  a  strong  affection  takes  possession  of 
us,  all  other  objects  inconsistent  with  it  are  really  cru- 
cified to  us,  and  we  are  crucified  to  them.  We  see  this 
in  friendship  and  love,  and  in  attachments  to  engrossing 
pursuits. 

It  is  moreover  evident  from  Paul's  writings,  that  the 
matchless  excellence  of  the  Saviour's  character  extin- 
guished his  supreme  love  for  all  other  objects.  His 
feelings  never  kindle  as  when  he  speaks  of  Christ.  He 
had  such  pleasure  in  the  knowledge  already  gained  of 
Christ,  that  he  counted  all  things  but  loss  for  the  excel- 
lency of  that  knowledge.  The  mystery  of  God  and 
man  in  the  Saviour's  person,  is,  indeed,  the  most  awak- 
ening of  all  revealed  truths.  Moreover,  perfection  is, 
in  Christ,  reduced  to  the  scale  of  human  feelings  and 
conduct,  while,  added  to  the  human  qualities  of  the 
Saviour,    deity    appears,    exciting    further    desires    to 


56  THE    COMMUNION    SABBATH. 

know  him.  It  is,  therefore,  natural  that  the  character 
of  Christ  should  awaken  stronger  feelings  than  any 
other  object  in  a  mind  which  fully  perceives  and  loves 
it.  The  experience  of  good  men  everywhere  confirms 
this.  When  they  express  their  feelings  toward  Christ 
in  their  hymns,  they  show  a  kind  and  degree  of  love 
never  exceeded.  There  is  a  charm  in  the  character  of 
Christ  for  a  mind  that  appreciates  him,  which  can  ex- 
pel the  supreme  love  of  every  thing  else. 

Paul  was  conscious  of  receiving  benefits  from  Christ, 
which,  as  an  intellectual  and  moral  being,  he  felt,  laid 
him  under  the  greatest  obligations.  It  was  by  Christ 
that  he  was  led  to  see  his  true  character  as  an  account- 
able being,  and  the  relation  in  which  he  stood  to  God. 
Up  to  that  time,  his  self-knowledge  was  mainly  an 
error.  Now  he  had  views  of  himself  which  he  never 
had  before,  was  made  acquainted  with  his  own  mind 
and  heart  in  a  way  which,  to  such  a  man,  must  have 
been  more  interesting  than  any  other  knowledge.  As 
we  read  his  account  of  his  religious  experience  in  the 
seventh  of  Romans,  we  perceive  that  his  awakening  to 
a  true  knowledge  of  hii^iself  was  esteemed  by  him  a 
benefit  which  no  earthly  honor  or  pleasure  could  equal. 
His  convictions  of  sin  were  an  invaluable  means  of 
self-knowledge,  and  they  made  him  acquainted  with 
the  great  system  of  truth  which  from  that  time  began 
to  unfold  itself  to  his  view.  When  he  saw  that  God 
would  not  suffer   him   to   make   satisfaction  to  divine 


THE   THREE   CROSSES.  57 

justice,  but  required  him  to  believe  on  him  who  justi- 
fies the  ungodly  ;  when  he  perceived  that  it  was  possi- 
ble for  God  not  to  impute  his  trespasses  to  him,  and 
that  He  would  save   him  as  a  helpless  sinner  through 
grace,  he  is   astonished  at   the  wisdom,  the  love,  the 
condescension  of  this  plan,  harmonizing  justice  ^^dth 
mercy  ;  he  is  lost  in  wonder  at  the  method  of  sacrifice 
and  suffering  by  which  it  was  effected.     He  knew,  then, 
for  the  first  time,  the  exquisite  pleasure  of  repentance. 
He  experienced  that  which   discipline  and  self-control 
never  did  for  him,  for  by  the  power  of  regeneration,  his 
passions,  for  the  first  time,  were  like  the  seas  when  the 
moon  assumed  her  rule   over  them  by  the  tides.     For 
the  first  time  in  his  life  he  loved  God  ;  now  for  the  first- 
time  it  could  be  said  of  him.  Behold,  he  prayeth^     The 
consciousness  of  increasing  likeness  to  God,  of  com- 
munion with  him,  and  of  the  joys  of  a  Christian  life,  of 
being  useful,  of  exerting  an  influence  for  the  honor  ot 
God,  as  well  as  for  the  highest  happiness  of  men  in  the 
world  to  come  as  well  as  this,  had  the  natural  effect  to 
give   him  that  indifference  to  all  things  else,  which   he 
describes  by  saying  that    he    and    worldly  things   are 
crucified  the  one  to  the  other. 

His  expectations  and  hopes,  also,  were   a  powerful^ 
means  of  producing  and  perpetuating  this  state  of  mind,. 
Heaven  was  the  object  of  his  supreme  desire,  for  there 
he  would  be  with   Christ.     In  thinking  of  death  and 
the   grave  he    found    that  they  had    lost  their  terrors.. 


58  THE    COMMUNION    SABBATH. 

Nothing  seems  to  fill  his  thoughts  or  excite  his  imagi- 
nation more,  than  the  resurrection  of  the  dead. 

"We  may  add  to  the  influences  which  wrought  the 
effect  we  are  contemplating,  upon  the  mind  of  Paul, 
the  power  that  must  have  proceeded  from  the  work  in 
which  he  was  engaged.  Honest  industry  of  every  kind 
is  fatal  to  luxury.  It  is  well  said  that  "  work  is  the 
salt  of  the  mind."  Occupied  as  he  was  with  an  em- 
ployment which  stimulated  every  power  and  faculty 
both  of  mind  and  body,  inferior  things  found  no  relish 
in  him,  and  he  had  no  time  for  their  fascinations.  No 
man  could  more  truly  say.  One  thing  I  do.  The  ab- 
sorbing power  of  his  employment  was,  however,  due  to 
its  being  derived  from  such  sources  as  we  have  already 
considered. 

Let  it  be  supposed  that  the  reader  is  one  to  whom 
the  world  seems  cheerful  and  bright,  whose  hopes  and 
prospects  fill  the  heart  with  the  most  pleasurable  emo- 
tions, or  the  actual  gratification  of  whose  affections  in 
themselves  innocent,  is  the  source  of  thrilling  pleasure. 
It  is  proposed  to  such  an  one  to  be  a  Christian.  It  is 
most  probable  that  the  thought  would  be  repulsive,  and 
be  regarded  as  inconsistent  with  present  and  allow- 
able happiness.  Perhaps  the  idea  of  being  "  crucified" 
to  the  world,  and  having  the  world  crucified  to  us,  oc- 
curs to  the  mind  as  the  proper  and  inevitable  effect  of 
being  a  Christian.  Is  religion  suited  to  one  on  the 
eve  of  perfect  earthly  joy  or  in  the  rapturous  possession 


THE    THREE    CROSSES.  59 

of  the  heart's  desire  ?  We  know  that  it  is  good  in 
affliction,  exceedingly  proper  at  mature  and  sober 
years,  and  indispensable  in  death.  But  was  it  ever 
designed  for  one  who  has  all  that  heart  can  wish  within 
reach,  or  in  possession  ?  How^  would  we  persuade  a 
beloved  friend  in  these  circumstances  that  this  is  so? 

Your  calculations  for  happiness  are  all  made,  your 
image  of  earthly  bliss  is  formed,  you  are  expecting  to 
be  perfectly  happy.  If  one  should  say  to  you  that  '  all 
which  cometh  is  vanity,'  that  is,  fleeting,  perishable, 
that  our  desires  for  happiness  are  never  satisfied  by  the 
world,  that  w^e  still  crave  something  better  than  the 
most  perfect  earthly  bliss,  and  even  this  may  at  any 
moment  be  dashed  from  our  embrace,  it  would  all  be 
true,  but  your  answer  would  probably  be,  that  you  are 
willing  to  take  this  risk,  receive  things  as  they  come, 
and  stand  in  your  lot.  There  is,  therefore,  a  more  sat- 
factory  way  of  presenting  the  subject.  You  are  per- 
mitted by  the  God  who  formed  you  with  these  suscep- 
tibilities, to  be  happy  in  the  innocent  gratification  of  all 
your  desires  ;  he  does  not  grudge  you  this  happiness  ; 
he  does  not  lie  in  wait  to  rob  you  of  it,  but,  in  the  en- 
joyment or  the  anticipation  of  your  heart's  desire,  he 
informs  you  that  there  is  a  happiness  which  alone  can 
give  a  satisfying  pleasure  to  other  joys.  Most  unac- 
countable would  it  be  if  the  God  who  made  us  capable 
of  pleasure,  had  no  power  to  make  us  happier  in  know- 
ing and  loving   him,  than   by  any  of  his  gifts.     There 


60  THE    COMMUNION    SABBATH. 

are  no  circumstances  of  human  joy  to  which  the  con- 
sciousness of  loving  God  is  not  a  pleasurable  addition. 
Not  only  so,  there  is  no  pleasure  which  beforehand,  or 
in  the  enjoyment  of  it,  or  in  retrospection,  is  not  defi- 
cient without  the  love  of  God. 

Then  it  is  furthermore  true  that  as  the  love  of  God 
is  the  only  satisfying  happiness,  it  creates  distaste  for 
other  things  which  are  inconsistent  with  it.  God  is  an 
enemy  to  nothing  which  is  not  an  enemy  to  him ;  we  in 
like  manner,  by  loving  him,  become  indisposed  to  noth- 
ing which  would  be  for  our  good.  To  become  a  Chris- 
tian, therefore,  is  not  the  violent  and  unnatural  disruption 
of  attachments,  and  the  sacrifice  of  happiness,  and  the 
exchange  of  gladness  for  austerity  which  some  suppose. 
They  think  that  in  being  religious,  they  must  first  be 
stripped  of  every  thing  which  they  love,  and  pass  over 
to  some  untried  objects  which  they  cannot  force  them- 
selves to  love.  Let  them  at  once  love  the  Redeemer  of 
the  world,  as  Paul  did,  and  for  the  same  reasons,  which 
in  no  respect  were  more  pertinent  in  his  case  than  in 
theirs,  and  they  will  not  be  conscious  of  expelling  their 
;sinful  attachments,  but  as  the  growth  of  the  perfect 
flower  breaks  open  and  throws  aside  the  old  embrace- 
ment  which  seemed  essential  to  it,  so  the  heart  which 
receives  Christ  and  religion,  parts,  without  reluctance, 
with  former  sinful  pleasures  and  attachments.  This  is 
true  in  the  first  experience  of  religious  feelings;  but 
afterwards  temptation  arises,  the  flesh  lusts  against  the 


THE   THREE   CROSSES.  61 

spirit,  and  through  life  there  is  a  conflict.  But  the 
conscience  and  the  judgment  take  part  with  spiritual 
things,  the  renewed  heart  continues  to  find  its  only 
satisfying  pleasure  in  them,  the  motives  derived,  espec- 
ially, from  the  consideration  of  Christ,  lead  us  to  view 
ourselves  and  the  world  as  Paul  did  when  he  speaks  of 
being  crucified  to  the  world  and  of  the  world  as  crucified 
to  him.  Not  that  he  is  dead  to  the  world,  but  dying  ;  not 
that  the  world  is  dead  or  ceases  to  importune,  but  the 
world  is  on  its  cross  consigned  to  death ;  and  as  Christ 
died  for  sin  on  our  account,  every  motive  of  gratitude 
and  love,  every  desire  to  be  like  him,  constrains  us  also 
to  be,  as  it  were,  on  the  cross.  Nor  is  it  perpetual 
agony,  as  the  figure  would  seem  to  represent.  Beauti- 
fully does  the  Apostle  explain  this  :  "  I  am  crucified 
with  Christ ;  nevertheless  I  live ;  yet  not  I,  but  Christ 
liveth  in  me ;  and  the  life  which  I  now  live  in  the  flesh 
I  live  by  the  faith  of  the  Son  of  God,  who  loved  me, 
and  gave  himself  for  me."  When  he  says, '  nevertheless, 
I  live,'  he  means,  I  know,  in  its  highest  sense,  now,  what 
it  is  to  live;  indeed,  it  is  as  though  Christ  lived, 
thought,  acted  in  me,  and  by  me,  not  constraining  me 
against  my  will,  but  through  my  grateful  submission  of 
my  all  to  him,  who  loved  me  and  gave  himself  for  me. 
Let  those  who  dread  the  sacrifice  and  suffering  which 
they  imagine  are  required  by  religion,  through  self-de- 
nial, consider,  that  love  for  an  endeared  object  is  not 
conscious  of  self-denial  or  suffering,  that  in  our  devoted 


62  THE    COMMUNION   SABBATH. 

attachments  we  sustain  the  heaviest  burdens,  and  per- 
form labors  and  offices  of  kindness  which  wealth  could 
not  procure ;  and  so  it  is  in  religion  which  is  actuated, 
as  true  religion  always  is,  by  love  to  Christ.  Let  him 
who  dreads  it,  have  experience  of  it  in  its  power  to 
resist  and  subdue  sin.  He  will  say  as  a  revered  and 
lamented  missionary  said,  in  his  last  moments,  "  I  did 
not  know  that  it  was  so  easy  to  die."  * 

But  supposing  that  religion  were  only  the  experience 
of  stern  suffering  in  obedience  to  Christ,  that  through 
life  no  joy  visited  our  hearts ;  or,  that  while  we  had 
great  spiritual  satisfaction  and  pleasure,  as  Christ  must 
have  had,  in  doing  our  duty,  it  were  necessary  to  sepa- 
rate ourselves  from  the  world  and  from  every  thing  in 
it  whitjh  gratified  our  feelings.  If  Christ  died  for  us  as 
the  only  method  of  atoning  for  our  transgressions, 
surely  we  should  not  refuse  to  suffer  with  him ;  if  for 
us  he  was  a  man  of  sorrows  and  acquainted  with 
grief,  how  could  we,  if  required,  decline  to  endure  any 
thing  which  might  be  made  to  appear  right  and  proper  ? 
In  that  sense  we  should  be  willing  to  be  crucified  to 
the  world  and  to  have  the  world  crucified  to  us. 

So  that  when  we  read  that  "  with  him  they  crucify 
two  thieves,  the  one  on  his  right  hand,  the  other  on  his 
left,"  we  may  each  of  us  see  himself  and  the  world 
represented  truly  by  those  malefactors,  we  saying,  as 

*  Rev.  John  Scudder,  M.  D.,  Madras. 


THE   THREE   CROSSES.  63 

one  of  them  did,  '  And  we  indeed  justly,  for  we  receive 
the  due  reward  of  our  deeds.'  Each  of  us,  could  he 
have  paid  the  forfeiture  of  his  sins  by  being  crucified, 
and  suffering  as  Jesus  did,  would  have  been  permitted 
to  do  it  if  divine  mercy  had  been  willing  to  save  us  in 
this  way.  But  we  could  not  atone  for  our  sins,  even 
by  crucifixion  ;  the  death  of  Christ  was  not  a  substitute 
for  our  crucifixion,  but  for  our  endless  misery.  "  All 
mankind  by  the  fall,  lost  communion  with  God,  are 
under  his  wrath  and  curse,  and  so  made  liable  to  all 
the  miseries  of  this  life,  to  death  itself,  and  to  the  pains 
of  hell  forever."  Instead  of  its  being  productive  of  the 
richest  and  sweetest  pleasures  known  to  the  human 
heart  to  be,  in  the  sense  explained,  crucified  with  Christ, 
our  life  on  earth  would  justly  have  been  a  protracted 
anguish,  perpetual  darkness  would  have  covered  us 
while  we  made  expiation  for  our  sins,  and  an  agony 
like  that  of  him  who  bore  our  load,  would  have  wrung 
from  us  continually  the  cry.  Father,  if  this  cup  may 
not  pass  from  us  except  we  drink  it,  thy  will  be  done. 

But  now  when  we  say,  I  am  crucified  with  Christ, 
and  profess  that  the  world  is  crucified  to  us,  we  recog- 
nize that  which  is  the  only  true  source  of  all  wisdom 
and  happiness,  of  likeness  to  Christ,  and  perfect  re- 
demption. If,  therefore,  at  any  time,  our  corruptions 
struggle  for  the  mastery,  and  the  world  tempts  us  to 
forget  or  forsake  Christ,  we  may  well  remember  that 
our  proper  place  at  such  moments  of  temptation  would 


64  THE   COMMUNION    SABBATH. 

be,  with  the  tempting  world,  at  the  side  of  the  dying 
Redeemer,  crucified  with  him.  There  let  that  tempting 
world  be  fixed  by  us,  and  then  let  it  assail,  or  court,  or 
upbraid  us  ;  we,  each  of  us  a  penitent  thief  upon  a  cross 
by  the  Saviour's  side,  within  sight  and  hearing  of  all 
that  he  suffers  for  us,  can  certainly  endure  temptation  ; 
surely  we  can  watch  with  him  one  hour  ;  the  sins  which 
he  is  atoning  for,  we  will  not  commit,  or  repeat,  to  his 
face  ;  the  sacrifice  and  service  he  requires  as  a  testimony 
of  our  love,  we  shall  not  fail  to  render.  Those  three 
crosses  on  Mount  Calvary  may  therefore  stand  before 
the  eye  of  every  follower  of  Christ,  as  memorials  and 
emblems  of  his  progress  in  redemption  in  this  life,  of 
his  profession,  of  the  infinite  cost  of  sin,  and  the  highest 
motive  to  die  unto  it,  and  to  live  unto  righteousness. 


MEMBEESmP  IN    CHRIST. 


"  For  "vte  are  members  of  his  body,  of  his  flesh,  axd  of  his 

BOXES." 

Such  language  would  greatly  mislead,  were  there  not 
something  most  intimate  and  peculiar  in  the  relation 
between  Christ  and  his  people.  The  idea  is,  that  there 
is  the  most  perfect  union  and  identification  of  all  be- 
lievers with  Christ,  such  as  can  be  expressed  only  by 
speaking  of  us,  not  merely  as  members  of  his  body,  but 
of  his  flesh  and  of  his  bones.  Why  this  latter  intensi- 
fied particularity  ?  It  is  warranted,  we  shall  find,  by  the 
representations  of  the  Bible. 

We  must  take  those  enlarged  views  of  redemption 
which  the  epistles  of  the  New  Testament  present,  if  we 
would  anive  at  a  higher  degree  of  faith,  and  greater 
comfort ;  for  if  we  dwell  inordinately  upon  our  individ- 
ual unimportance,  or  our  individual  demerit,  we  fail  to 
view  ourselves  in  connection  with  a  stupendous  system 
which  gives  us  dignity  and  bliss  as  a  necessary  result 

6  *  (65) 


66  THE    COMMUNION    SABBATH. 

of  its  plan.  When  the  glory  of  God,  and  not  man,  be- 
comes, in  our  view,  the  end  of  redemption,  we  see  that 
man  is  of  necessity  raised  by  it  to  privileges  and  honors 
which  he  cannot  account  for,  which  he  cannot  believe, 
if  he  confines  his  thoughts  merely  to  his  rank  in  crea- 
tion, or  to  his  ill  desert.  God  is  evidently  using  this 
our  race  to  illustrate  great  principles,  and  to  effect  great 
purposes  connected  with  the  eternal  interests  of  the  uni- 
verse. What  is  sin,  what  are  its  effects  on  the  whole 
nature  of  the.  sinner  ;  the  consistency  of  mercy  and  par- 
don with  justice,  not  in  exceptional  cases,  but  under  a 
system  of  forgiveness  through  an  atonement ;  the  won- 
derful harmony  between  divine  efficiency,  and  the  per- 
fect free  agency  of  the  creature  ;  the  love  and  compas- 
sion of  God  ;  the  wonders  of  the  cross  ;  the  effect  upon 
the  whole  moral  being  of  restoration  from  a  fallen,  de- 
praved state,  to  a  higher  condition  of  bliss  than  was 
lost ;  and  withal  the  direful  influence  of  sin  in  the  des- 
perate resistance  by  some  of  all  the  means  and  motives 
employed  to  save  them ;  then  the  just,  the  terrible  con- 
sequences of  unforgiven  sin,  illustrated  forever  in  the 
punishment  of  those  who  refused  to  be  saved  ;  —  to 
illustrate  these  things  will  be  among  the  results,  and  is 
now  the  object,  of  redemption.  While  the  lost  will 
greatly  illustrate  certain  important  principles  in  the  gov- 
ernment of  God,  it  is  in  those  that  are  saved  that  his 
character  will  be  principally  exhibited.  So  the  Scrip- 
tures  everywhere   teach.      Hence,  redeemed   men   are 


MEMBERSHIP   IN    CHRIST.  67 

necessary  to  His  great  plan  ;  God  loves  them,  prizes 
them,  honors  them,  in  some  respect,  as  a  man  does  his 
materials,  implements,  and  the  products  of  his  labor. 
As  men  feel  toward  the  precious  stones,  or  the  gold 
and  silver,  or  the  costly  wood  which  are  to  compose 
their  fabrics,  or  the  fruits  and  rare  flowers  on  which 
they  have  expended  great  toil,  or  the  productions  of 
their  genius,  so,  from  infinitely  higher  considerations, 
the  redeemed  are  identified  with  the  glory  of  God  in 
his  thoughts  of  them.  "  Since  thou  wast  precious  in 
my  sight,  thou  hast  been  honorable,  and  I  have  loved 
thee."  "  I  have  redeemed  thee  ;  thou  art  mine."  Not 
only  is  it  true  that  God  is  our  portion,  but  we  are  his, 
—  "the  Lord's  portion  is  his  people."  Now,  if  we 
merely  look  at  ourselves  as  poor,  weak,  sinful  worms 
of  the  dust,  we  may  well  despair  ;  it  requires  no  small 
measure  of  faith  to  believe  that  we  ever  can  become 
truly  great  and  good ;  yet  in  the  same  way  might  the 
unsightly  mineral  think  and  reason,  though  destined  to 
become  a  principal  diamond  on  the  brow  of  a  queen. 

Surely  if  we  think  what  endless  variety  of  beauty 
and  glory  inert  matter,  in  its  most  unpromising  shapes, 
assumes,  under  the  forming  and  adorning  hand  of  God, 
we  may  cease  to  doubt  that  our  spirits,  once  his  image, 
are  capable  of  something  more  than  our  perverted, 
blind  hearts  dare  to  hope  for.  Of  matter,  all  the  diver- 
sified objects  of  sight,  and  sound,  and  touch,  and  smell, 
and  taste,  are  made,  wTought  by  infinite  skill  into  a 


68  THE   COMMUNION   SABBATH. 

stupendous  variety  of  forms.  The  God  who  uses  mat- 
ter thus,  can  make  man,  body  and  soul,  to  exceed  all 
his  perfect  conceptions  of  himself,  and  compel  his  wea- 
ried fancy  to  confess,  "  It  doth  not  yet  appear  what  we 
shall  be." 

There  is  a  beautiful  figure  connected  with  this  topic 
in  the  Epistle  of  James.  "  Of  his  own  will  begat  he 
us  by  the  word  of  truth  that  we  should  be  a  kind  of 
first-fruits  of  his  creatures."  The  first  ripe  fruit,  the 
cluster  of  grapes,  and  even  the  unexpected  appearance 
of  an  early  vegetable,  or  a  new  sheaf,  fills  one  with 
pleasure.  We  are  to  be  a  'kind  of  first-fruits'  among 
the  creatures  of  God,  exciting  delight  as  proofs  of  infi- 
nite efforts,  infinite  wisdom,  and  astonishing  success. 
We  must  therefore  think  of  ourselves  in  connection 
with  Redemption  as  being  each  a  subject  and  an  illus- 
tration of  the  mediatorial  government  of  God,  some- 
thing on  which  He  is  to  exercise  infinite  love  and  power. 
Poor,  degraded,  lost  soul,  —  in  your  own  esteem,  —  you 
are  to  Him  what  a  pearl  is  to  the  eye  of  the  pearl-diver 
among  the  weeds  and  mire  of  the  sea.  Wherever  the 
grace  of  God  has  changed  a  soul  into  his  own  image, 
there  is  invested  a  degree  of  worth  with  which  the 
mines  of  all  the  earth  hold  no  parallel.  But  all  this 
is  merely  preliminary  to  more  important  considerations. 
It  simply  shows  us  that  when  the  Bible  speaks  of  the 
perfect  identification  of  Christ  and  his  people,  (members 
of  his  body,  of  his  flesh,  and  of  his  bones,)  it  is  war- 


MEMBERSHIP   IN    CHRIST.  69 

ranted  by  the  relation  which  Christians  sustain  to  the 
mediatorial  kingdom  of  God. 

We  come,  however,  to  a  more  specific  view  of  what 
the  Bible  says  concerning  our  membership  in  Christ,  as 
we  remember  that  Christ  sees  in  us  who  believe,  the 
special  objects  for  which  he  suffered  and  died.  "  He  is 
the  Saviour  of  all  men,  especially  of  those  that  be- 
lieve." 

We  should  intensely  love  those  for  whom  we  should 
die.     How  the  martyrs  loved  Christ!     We  know  how 
Ignatius,  going  into  the  Roman  theatre  to  be  devoured 
of  lions,  for  Christ's  sake,  poured  out  his  soul  to  Jesus. 
John  Huss  of  Bohemia,  burning   at  the  stake,  sung  a 
hymn  which  was  heard  above  the  roaring  flames,  and 
as  he  was  expiring  he  cried,  Come,  Lord  Jesus.     Lam- 
bert, the  martyr,  when  they  offered  him  the  crucifix,  to 
worship  it  before  they  lighted  the  flames,  joyfully  ex- 
claimed, None  but  Christ,  none  but  Christ.     Thus,  and 
infinitely  more,  did  Christ  love  you,  and  died  for  you. 
He  looks  upon  his  people,  each  and  all,  as  the  fruit  of 
his  coming  into  the  world,  the  objects  of  his  sufferings, 
his  agonies.     He  associates  them  with  his  victory  over 
death  and  the  grave,  his  ascension,  and  with  his  glory, 
for,  as  one  who  loves  another  loves  to  have  that  friend 
know  and  share  his  bliss,  Christ  said,  "  Father,  I  will 
that  those  whom  thou  hast  given  me  be  with  me  where 
I  am,  that  th*"y  may  behold  my  glory  which  thou  hast 
given  me."     Whatever  He  is  as  a  Saviour  they  are  es- 


70  THE    COMMUNION    SABBATH. 

sential  to  it.  He  could  not  be  a  Saviour  without  them  ; 
they  are  identified  with  him  as  the  flesh  and  bones  are 
identified  with  the  person  of  a  human  being. 

It  makes  this  seem  natural  and  easy  when  we  con- 
sider among  other  things  that  Christ  and  we  have  the 
same  nature.  In  all  points  as  we  are, without  sin,  He 
is  as  really  one  with  us  as  the  head  with  the  members  of 
the  body.  Whatever  joys  his  human  nature  is  now 
capable  of,  he  knows  that  we,  in  the  same  circum- 
stances, would  be  capable  of  the  same.  "  Who  shall 
change  our  vile  body  that  it  may  be  fashioned  hke  unto 
his  glorious  body."  "  When  he  shall  appear,  we  shall 
be  like  him,  for  we  shall  see  him  as  he  is." 

The  language  of  Scripture  corresponds  with  this  — 
"joint  heirs  with  Christ;"  "ye  are  Christ's,  and  Christ 
is  God's,"  in  which  a  comparison,  a  simile,  is  evidently 
implied;  "  I  will  declare  thy  name  unto  my  brethren." 
"  Behold,  I,  and  the  children  which  thou  hast  given  me." 
These  are  the  words  of  Christ. 

The  intimate  communion  which  Christ  is  represented 
as  maintaining  with  his  people  agrees  with  this  :  "  He 
that  loveth  me  shall  be  loved  of  my  Father,  and  I  will 
love  him,  and  will  manifest  myself  to  him."  "  I  will 
come  in  to  him  and  sup  with  him  and  he  with  me." 

Perhaps  the  greatest  confirmation  of  the  subject  is 
found  in  the  Lord's  Supper.  Perfect  identification, 
which  cannot  be  exceeded,  is  expressed  by  eating  the 
flesh  and  drinking  the  blood  of  Christ.     By  this,  so  far 


MEMBERSHIP   IN   CHRIST.  711 

as  a  symbol  can  do  it,  we,  on  our  part,  identify  him: 
with  our  flesh,  our  bones ;  and  surely,  if  this  be  per- 
mitted, it  is  because  He  has  first  identified  us  with, 
himself,  —  "  because  He  first  loved  us." 

So  perfect  did  Christ  regard  the  oneness  between 
himself  and  us  that  he  speaks  of  it  on  this  \a  ise  :  "  As 
the  living  Father  hath  sent  me,  and  I  live  by  the  Father, 
so  he  that  eateth  me  shall  live  by  me."  "  Whoso  eat- 
eth  my  flesh  and  drinketh  my  blood  hath  eternal  life, 
and  I  will  raise  him  up  at  the  last  day." 

If  I  am  a  Christian,  I  am  one  of  those  by  whom  God 
has  purposed  to  show  his  character  in  the  work  of 
redemption.  True,  I  am  only  one,  and  that,  perhaps,, 
an  inferior  one.  So  the  particle  of  gold  might  say  as  it 
is  rolled  along  over  the  pebbles  toward  the  gold-hunter, 
—  I  am  only  one  piece,  and  a  small  piece  of  gold, — 
but  the  eye  of  that  man  will  recognize  it,  his  hand  will 
eagerly  seize  it,  he  sailed  over  the  seas  for  just  this 
kind  of  thing. 

If  I  am  a  Christian,  God  has  made  me  so.  Blessed 
truth !  something  more  than  my  own  change  of  my 
governing  purpose  took  place  when  I  became  a  Chris- 
tian;  my  repentance,  faith,  the  whole  of  my  own 
agency  was  indispensable,  but,  there  is  a  work  of  the 
Spirit ;  —  "  nor  of  the  will  of  man,  but  of  God."  Godi 
has  created  me  in  Christ  Jesus.  If  so.  He  thought  it 
worth  the  eflbrt.  He  had  a  purpose  in  it ;  I  am  given > 
to  Christ;  Christ  has  recognized  me  —  now  his  honor,. 


72  THE    COMMUNION    SABBATH. 

his  word,  his  cause,  stand  pledged  for  my  safety  in 
connection  with  my  persevering  efforts.  Striving 
against  sin,  and  overcoming,  my  redemption  will  be  a 
part  of  his  triumph  ;  his  final  glory  and  joy  will  be 
mine.  Now  I  see  the  truth  of  those  great  promises  — 
"All  things  are  yours,  whether  the  world,  or  life,  or  death, 
or  things  present  or  things  to  come,  all  are  yours  ;  and 
ye  are  Christ's  and  Christ  is  God's."  "  Who  shall  sep- 
arate us  from  the  love  of  Christ  ?  "  "  Him  that  over- 
cometh  will  I  grant  to  sit  with  me  on  my  throne." 

Some  one,  perhaps  he  is  a  Christian,  will  say,  "  If  this 
be  so,  there  must  be  great  forbearance  and  compassion 
in  the  love  of  Christ  to  his  people,  for  there  are  those 
at  the  table  with  me  to-day  who  are  exceedingly  im- 
perfect, to  me  unlovely,  but  perhaps  in  the  judgment  of 
charity  they  are  Christians.  How  are  they  one  with 
Christ  ? "  He  died  for  them,  nevertheless,  and  is  re- 
deeming them.  He  loves  them,  and  will  present  them 
•'  faultless  before  the  presence  of  his  glory  with  exceeding 
joy."  These  are  such  as  he  came  to  save,  and  to  do 
this  he  identifies  them  with  himself.  Perhaps  an  addi- 
tional reflection  will  make  the  forbearance  and  com- 
passion of  Christ  still  more  wonderful.  '  I  take  it  for 
granted,'  you  may  say,  '  that  Christ  loves  me.'  Cer- 
tainly, how  mnch  superior  you  are  to  these.  But  is 
this  certain  ?  That  very  feeling,  that  repugnance  to 
weaker  Christians,  that  avoidance  of  them,  that  intol- 
erance of  their  peculiarities,  may  make  it  more  difficult 


MEMBERSHIP    IX    CHRIST.  73 

for  Christ  to  love  you  than  them.  This  is  not  the  spirit 
of  Christ,  but  is  contrary  to  it,  for  he  condescends  to 
men  of  low  estate,  and  it  may  be  my  estate  was  so 
low,  my  sins,  my  unworthiness  were  such  that,  as  an- 
gels saw  him  coming  to  me,  they  might  have  said. 
What  condescension,  what  forbearance,  Avhat  compas- 
sion, to  set  his  love  on  that  sinner.  Perhaps  when  you 
reach  heaven  you  will  see,  that  to  overcome  such  a  proud 
heart  as  yours,  to  bear  and  forbear  with  you,  has  nothing 
beyond  it  among  the  miracles  of  grace,  and  there  will 
be  no  redeemed  sinner  there  but  you  would  then  be 
willing  to  wash  his  feet,  in  testimony  that  Christ  con- 
descended as  much  in  saving  you  as  him. 

'  You  lay  great  obligations  upon  us,'  T  hear  you  say, 
'if  these  things  be  so.'  But  in  what  way?  — '  Surely,' 
you  reply,  'if  there  be  this  identification  between  Christ 
and  me,  what  manner  of  person  ought  I  to  be  in  all  holy 
conversation  and  godliness.  I  must  walk  worthily  of 
such  union.  If  all  this  be  true,  surely  I  live,  yet  not  I 
but  Christ  liveth  in  me.  I  must  not  sin.'  "  Know  ye  not 
that  ye  are  the  temple  of  God,  and  that  the  spirit  of  God 
dwelleth  in  you  ?  "  "  Shall  I  take  the  members  of  Christ 
and  make  them  the  members  of  an  harlot  ?  "  "If  any  man 
defile  the  temple  of  God,  him  shall  God  destroy."  '  I  fear, 
almost,  to  speak,  to  act.'  —  "  Happy  is  he  that  feareth 
always." — '  I  must  "  deny  ungodliness  and  every  worldly 
lust." '  — "  For  ye  are  dead,  and  your  life  is  hid  with 
Christ  in  God."     '  Having  these  promises,  must  I  not 

7 


74  THE    COMMUNION    SABBATH. 

cleanse  myself  from  all  "  filthiness  of  the  flesh  and  spirit, 
perfecting  holiness  in  the  fear  of  God  ?  '"  —  "  He  that 
hath  this  hope  in  Him,  purifieth  himself  even  as  He  is 
pure." 

If  religion,  if  being  a  Christian,  is  any  thing,  it  is 
every  thing ;  it  implies  things  of  infinite  importance,  it 
involves  eternal  consequences.  We  must  prize  our 
name,  our  relation,  as  Christians,  more  ;  do  more  to- 
gether as  Christians,  avail  ourselves  more  of  our  Chris- 
tian privileges  in  testimony  of  our  obligations  to  Christ, 
and  of  our  love  to  those  who  are  partakers  of  like  pre- 
cious faith  with  us,  through  the  righteousness  of  God 
and  our  Saviour  Jesus  Christ.  What  has  Christ  done 
for  one  who  is  a  Christian  ?  He  has  made  him  a  mem- 
ber of  his  body,  of  his  flesh,  and  of  his  bones.  Not 
only  will  he  be  saved  from  endless  depravity  and  all 
the  miseries  of  hell,  he  will  share  with  Christ  in  His 
future  glory,  —  enter  into  the  joy  of  his  Lord.  Who- 
ever believes  that  this  is  true  of  him,  will  not  fail  to 
show  it  in  his  endeavors  after  perfect  conformity  to  his 
Redeemer.  If  Christ  and  I  are  one,  all  that  belongs  to 
either  belongs  to  the  other.  Then  his  cause,  his  people, 
his  honor,  his  future  glory,  are  mine  ;  my  soul  and  body, 
my  property,  my  time,  my  talents,  my  influence,  my  joys, 
my  afflictions  and  sorrows,  all  are  his.  This  is  literally 
true.  Such  is  the  perfect  identification  with  Christ  of 
every  one  who  trusts  in  him  ;  "  for  we  are  members  of 
his  body,  of  his  flesh,  and  of  Jiis  bones." 


MEMBERSHIP   IN    CHRIST.  75 

If  we  could  practically  believe  this,  if  it  would 
but  influence  our  feelings  and  conduct,  what  should 
we  need  more  ?  It  would  be  a  restraint  from  evil, 
it  would  impel  to  good ;  it  would  be  a  source  of 
continual  comfort  and  joy :  great  would  be  our  faith, 
our  hope,  our  peace,  our  love  to  him  and  to  all.  In  be- 
lieving and  practising  upon  it,  we  must  not  be  dis- 
m,ayed  at  failures,  but  remember  that  we  are  made 
members  of  Christ,  not  because  we  are  perfectly  like 
him,  but  in  order  that  we  may  become  so. 

It  is  affecting  and  exceedingly  encouraging  to  think 
that  it  is  a  very  simple  thing  which  first  unites  one  to 
Christ.  Here  is  a  tree  with  grafted  fruit.  The  grafted 
part  is  full,  and  even  loaded.  Once,  that  graft  was  a 
mere  scion,  but  even  of  that,  only  a  very  small  part,  the 
edge  of  the  bark,  being  brought  into  union  with  the 
circulation  of  the  sap  in  the  tree,  a  communication  was 
established  between  the  tree  and  the  graft,  and  now  the 
graft  is  an  essential  part  of  the  tree. 

One  simple,  heartfelt  act  of  trust  by  a  sinner,  in 
Christ  as  an  atoning  Saviour,  makes  him  one  with 
Christ.  "  But  the  righteousness  which  is  of  faith  speak- 
eth  on  this  wise  :  Say  not  in  thine  heart,  who  shall 
ascend  into  heaven  ?  that  is,  to  bring  Christ  down  from 
above  ;  or,  who  shall  descend  into  the  deep  ?  that  is, 
to  bring  up  Christ  from  the  dead.  But  what  saith  it  ? 
The  word  is  nigh  thee,  even  in  thy  mouth,  and  in  thy 
heart ;  that  is,  the  word  of  faith  which  we  preach.    That 


76  THE    COMMUNION    SABBATH. 

if  tbou  shalt  confess  with  thy  mouth  the  Lord  Jesus, 
and  shalt  believe  in  thine  heart  that  God  hath  raised 
him  from  the  dead,  thou  shalt  be  saved." 

To  be  a  Christian  I  is  it  repulsive  to  any  ?  Does  any 
professed  Christian  shrink  from  the  obligations  which 
a  perfect  identification  with  Christ  implies  ?  Not  so 
will  it  appear  to  us  when  this  Redeemer,  whose  mem- 
bers we  may  be,  shall  be  seen  by  us  as  he  is.  Then 
we  shall  find  that  to  be  identified  with  Christ  is  the 
highest  glory  and  bliss  of  the  heavenly  state.  Happy, 
thrice  happy,  are  all  who  are  able  to  say, 

"  Dear  Saviour,  we  are  thine 
By  everlasting  bonds, 
Our  names,  our  hearts,  we  would  resign, 
Our  souls  are  in  thy  hands. 

"  To  thee  we  would  still  cleave 
With  ever  grooving  zeal ; 
If  millions  tempt  us  Christ  to  leave, 
O  let  them  ne'er  prevail. 

"  Thy  Spirit  shall  unite 

Our  souls  to  thee,  our  Head ; 

Shall  form  us  to  thy  image  bright. 

That  we  thy  paths  may  tread. 

"  Death  may  our  souls  divide 
From  these  abodes  of  clay ; 
But  love  shall  keep  us  near  thy  side, 
Through  all  the  gloomy  way. 

"  Since  Christ  and  we  are  one, 

Why  should  we  doubt  and  fear  ? 
If  he  in  heaven  hath  fixed  his  throne, 
He  '11  fix  his  members  there." 

Doddridge. 


VL 

HE  SHOWED  THEM  HIS  HANDS  AND  HIS  FEET. 


"  And  when  he  had  thus   spoken,  he  showed  them  his   hands 

AND   his   feet." 

They  stood  about  him,  half  persuaded,  yet  wonder- 
ing, and  believing  not  for  joy.  The  risen  Saviour  was 
surrounded  in  that  upper  room  with  his  few  timid  dis- 
ciples, kindly  seeking  to  persuade  them  that  it  is  He 
who  was  crucified  and  buried.  He  stretched  forth  his 
hands ;  the  prints  of  nails  driven  through  them  were 
there.  Those  hands  are  like  those  which  they  had  so 
often  seen  ;  they  certainly  have  been  nailed  to  a  cross, 
and  what  other  crucified  person  can  it  be  but  Jesus  ? 
His  loose,  upper  garment  plainly  disclosed  his  feet ;  he 
bends  as  he  stands,  and  directs  attention  to  them.  See 
that  half-circle  of  astonished  men,  one  or  more  of  them 
holding  candles  as  they  all  gaze  at  those  feet,  while  the 
eye  of  the  compassionate  friend  passes  over  each  coun- 
tenance, watching  the  contest  of  faith  and  fear.     Those 

7  *  (77) 


78  THE  COMMUNION    SABBATH. 

hands  and  feet  seem  to  have  gained  the  first  victory, 
though  unfinished,  over  their  unbelief. 

He  was  not  an  incorporeal  spirit,  but  his  body  rose 
from  the  tomb.  "He  showed  himself  alive  after  his 
passion,  by  many  infallible  proofs."  He  expressly  de- 
nied that  He  was  a  spirit :  "  Handle  me,  and  see  ;  for  a 
spirit  hath  not  flesh  and  bones,  as  ye  see  me  have." 
"And  he  said  unto  them.  Have  ye  here  any  meat? 
And  they  gave  him  a  piece  of  a  broiled  fish  and  of  an 
honey-comb.  And  he  took  it  and  did  eat  before  them." 
After  his  resurrection  from  the  dead,  he  was  still,  as 
before,  God  manifest  in  the  flesh,  and  as  such,  we  are 
expressly  told,  "  was  received  up  into  glory."  Thus,  to 
the  very  moment  of  ascension,  he  had  the  same  body  as 
during  his  sojourn  on  earth,  though  its  miraculous  ap- 
pearing and  vanishing  after  his  resurrection,  lead  some 
to  think  that  his  body  had  become  essentially  changed. 
It  is  preferable  to  think  that,  for  good  reasons,  he  for- 
bore to  use  that  miraculous  power  frequently  until  after 
his  resurrection,  though  he  evidently  used  it  at  Naza- 
reth when  thev  souo:ht  to  cast  him  from  the  brow  of 
the  hill.  His  body  had  undergone  no  change  in  the 
grave ;  it  merely  came  to  life  again,  like  the  body  of 
Lazarus,  and  like  the  bodies  of  the  saints  which  arose 
at  the  crucifixion.  Daring  the  ascension,  the  flesh  and 
blood  of  Christ  were  transmuted,  and  his  body  became 
capable  of  spiritual  things.  But  we  know  nothing  of 
the  chemistry  of  heaven,  any  more  than  of  its  mathe- 


HE    SFIOWED    TIIEM    HIS    IIAXDS    AXD    HIS    FEET.  79 

matics.  "  He  whom  God  raised  saw  no  corruption." 
A  striking  phrase,  describing  the  instantaneous  change 
which  living  saints  will  experience  at  the  resurrection 
of  the  dead,  helps  our  faith  with  regard  to  the  ascend- 
ing body  of  our  Lord  ;  —  "  we  shall  not  all  sleep,  but  we 
shall  all  be  changed,  in  a  moment,  in  the  twinkling  of 
an  eye,  at  the  last  trump."  And  we  are  expressly  told 
that  it  was  an  exercise  of  omnipotence  by  which  Christ 
rose  and  ascended :  —  "  according  to  the  working  of 
his  mighty  power  which  he  wrought  in  Christ  when 
he  raised  him  from  the  dead  and  set  him  at  his  own 
right  hand  in  the  heavenly  places." 

He  is  gone  into  heaven,  with  no  change  but  that 
which  we  shall  have,  who  sleep  in  Jesus,  and  the  living 
saints  who  tarry  till  he  come.  Such  is  the  testimony 
of  those  two  men  in  white  apparel:  "  Ye  men  of  Gal- 
lilee,  why  stand  ye  gazing  up  into  heaven?  This  same 
Jesus,  which  is  taken  up  from  you  into  heaven,  shall  so 
come  in  like  manner  as  ye  have  seen  him  go  into 
heaven."  '  When  he  shall  appear,  we  shall  see  him  as 
he  is.'  We  read  that  he  looks  like  "  a  lamb  as  it  had 
been  slain."  In  his  glorified  body,  then,  it  is  supposed 
there  will  be  forever  something  plainly  visible  to  re- 
mind the  beholder  of  the  wounds  in  his  hands,  and  feet, 
and  side;  they  are  his  glory  and  joy;  remembrancers 
to  him,  and  to  his  people,  and  to  the  universe,  of  the 
cross  where  he  was  made  a  ransom  for  many.  Let  us 
think  of  him  as  having  a  true  body  as  well  as  reason- 


80  THE   COMMUNION    SABBATH. 

able  soul,  and  not  only  made  like  unto  his  brethren, 
but  coming  to  "  change  our  vile  body,  that  it  may  be 
fashioned  like  unto  his  glorious  body,  according  to  the 
working  whereby  he  is  able  even  to  subdue  all  things 
unto  himself."  Now  if  we  are  to  be  "  like  him,"  "  as 
he  is,"  it  is  well  to  have  just  and  vivid  conceptions  and 
thoughts  of  him,  so  far  as  Scripture  leads  us.  What 
thoughts  arise,  therefore,  as  we  look  upon  his  hands  and 
feet? 

Those  hands  made,  sustain,  and  govern  all  things. 
It  is  good  if  we  are  able  unhesitatingly  to  say  things 
of  Christ  which  are  true  of  only  one  of  his  natures,  as 
though  they  belonged,  as  they  surely  do,  to  the  insep- 
arable oneness  of  his  person.  There  is  a  singularly 
beautiful  intermingling  of  divine  and  human  things 
pertaining  to  Christ,  in  the  first  four  verses  of  the 
Epistle  to  the  Hebrews ;  — "  heir  of  all  things,"  — 
"  made  the  worlds,"  —  "  brightness  of  his  glory,  express 
image  of  his  person,"  —  "  upholding  all  things  by  the 
word  of  his  power,"  —  "  purged  our  sins,"  —  "  made 
better  than  the  angels,"  —  "  obtained  a  more  excellent 
name."  It  is  most  comforting  to  our  hearts  when  we 
can  speak  of  an  almighty,  omniscient,  omnipresent,  and 
in  all  respects,  divine  Saviour,  as  a  man,  and  not  feel 
that  it  is"  inconsistent  to  do  so.  Happy  are  we  if  we 
can  look  at  Christ  in  his  manhood  and  say  of  him,  — 
he  "  made  the  worlds  ; "  "  by  him  were  all  things  cre- 
ated ;  —  and  he  is  before  all  things,  and  by  him  all  things 


HE   SHOWED    THEM   HIS   HANDS   AND   HIS   FEET.  81 

consist."     His  hands  and  his  feet  are   most  intimately 
connected  with  the  work  of  our  redemption. 

He  would  not  have  had  hands  and  feet  but  for  us, 
and  therefore,  being  chief  executive  members  of  the 
body,  we  may  look  upon  them  as  characters  w^hich 
stand  for  the  work  of  redemption.  As  when  Christ 
showed  his  disciples  his  hands  and  his  feet  he  gave 
them  the  strongest  proofs  that  it  was  he,  so,  if  w^e  will 
look  upon  them  with  faith  and  love,  we  shall  receive 
strong  impressions  of  Christ  as  a  personal  Saviour, 
"  bone  of  our  bone  and  flesh  of  our  flesh." 

These  hands  and  feet  w^ere  once  those  of  an  infant. 
Immanuel,  God  with  us,  was  once  a  young  child.  His 
mother  many  a  time  rested  her  forehead  upon  his  young 
head,  as  Raphael's  picture  presents  her  to  us,  full  of 
unspeakable  maternal  thoughts  and  peace.  My  Sav- 
iour was  once  as  young  as  my  own  child  ;  his  hand 
wandered  over  his  mother's  cheek  as  one  of  his  first 
expressions  of  infantile  love.  It  is  natural  that  parents 
should  indulge  such  thoughts ;  and  let  them  do  it  with- 
out rebuke.  We  have  heard  of  a  father  who,  having 
buried  his  infant,  carried  for  a  long  time  after,  a  little, 
worsted  shoe  in  his  bosom,  nor  did  any  who  may  have 
listened  to  him  as  he  addressed  the  Senate  of  his  coun- 
try, or  the  bench  of  the  Supreme  Court,  think  less  of 
him  for  knowing  that  the  little  thing  was  at  that  mo- 
ment hanging  near  his  heart.  Some  might  call  it  weak- 
ness, or  childish,  and  smile  at  it,  as  we  all  smile  at  a 


b2  THE    COMMUNION    SABBATH. 

mother's  words  to  her  infant,  until,  perhaps,  the  little 
thing  is  dead,  and  then  the  man  becomes  a  woman, 
and  the  woman  oftentimes  instructs  and  comforts  the 
man.  It  is  unspeakably  interesting  to  think  that  my 
Redeemer  was  once  a  little  child.  The  great  Imman- 
uel  himself  will  never  forget  that  those  hands  which 
now  uphold  all  things  by  the  word  of  his  power,  once 
could  not  hold  even  an  olive-blossom,  and  that  his  feet, 
before  which  Gabriel  casts  his  crown,  followed  by  the 
crowns  of  heaven,  once  did  not  support  his  own  weight. 
His  mother,  as  she  worships  at  those  feet,  thinks  how 
often  she  spanned  them  and  pressed  them  with  her 
warm,  loving  palm.  '  Holy  child  Jesus  I '  the  apostles 
still  loved  to  call  thee,  when  Herod  and  Pontius  Pilate 
and  the  Gentiles  and  the  people  of  Israel  had  gathered 
together  against  thee.  We  look  on  thy  hands  and  feet 
now,  and  we  are  not  afraid  ;  they  were  made  for  us, 
they  were  weak  and  helpless  as  ours  were,  as  the  hands 
and  feet  of  our  infants  are,  and  as,  in  times  of  trouble, 
ours  now  are,  and  as  in  days  of  sickness  ours  will  be. 
To  those  hands  we  commend  our  dying  children,  to 
those  hands  we-intrust  all  that  is  tender  and  precious 
in  our  interests  for  this  life.  Nor  will  those  feet  lead 
us,  nor  our  dying  friends,  through  scenes  where  they 
themselves  have  not  gone  before. 

But  we  must  not  linger  here.  Those  hands  and  feet 
were  soon,  very  soon  about  his  father's  business.  Those 
feet  went  about  doing  good.     Never  went  they   into 


HE   SHOWED   THEM   HIS   HANDS    AND    HIS    FEET.  83 

any  place  where  he  could  not  ask  his  Father's  blessing. 
Never  do  we  see  them  following  after  vain  persons,  or 
vain  and  foolish  things,  nor  hastening  with  an  evil  re- 
port, nor  to  do  any  mischief,  nor  did  they  refuse  to  go 
anywhere  and  at  any  time,  to  do  good.  But  though 
they  walked  over  the  tempestuous  sea  and  trode  the 
storm  underneath  them,  they  hastened  to  the  bedside 
of  the  sick  and  dying,  they  stood  amidst  the  miserable, 
while  his  hands  fed  them  and  lifted  them  up.  They 
walked  with  Zaccheus,  they  went  with  weeping  sisters 
to  a  brother's  grave.  They  climbed  the  mountain, 
withdrew  into  the  solitary  place,  where  he  prayed.  They 
took  him  to  a  garden,  but  it  was  named  Gethsemane, 
and  they  failed  him  there,  under  the  load  of  our  guilt. 
Those  feet  with  weak,  fainting,  yet  resolute  steps  came 
out  of  Jerusalem  while  the  hands  were  holding  upon 
the  shoulder  a  cross.  What  were  those  hands  and  feet 
doing  in  that  hour  ?  Is  it  not  enough  to  bear  my  sins 
in  his  own  body  on  the  tree,  but  will  he  bear  the  tree, 
also?  He  was  willing  to  do  that  which  his  enemies 
themselves  were  at  last  unwilling  to  make  him  do, 
and  therefore  took  the  load  from  him.  No  wonder  that 
the  crowns  of  heaven  are  every  one  of  them  at  his  feet. 
It  was  his  hands  and  feet  by  which  he  "  endured  the 
cross."  Those  open  palms  which  had  shed  life  and 
blessing  everywhere,  had  each  a  nail  driven  through 
them ;  and  those  feet  which  went  about  doing  good, 
were   fastened  among  the  feet  of  malefactors.      How 


84  THE    COMMUNION    SABBATH. 

much  was  implied  which  was  not  spoken,  when  he 
stood  among  his  disciples  after  he  had  risen,  and  showed 
them  his  hands  and  his  feet.  They  were,  and  they  are 
now,  the  most  striking  remembrancers  of  his  sufferings. 

The  history  of  our  hands  and  feet  will  be  a  large 
part  of  the  history  of  our  lives.  The  Saviour  having 
showed  us  his  hands  and  his  feet  at  his  table,  we  will 
endeavor  to  carry  with  us  some  impressions  with  regard 
to  our  duty  as  we  come  away. 

We  must  follow  his  steps.  We  have  a  helpful  direc- 
tory to  duty  in  this,  that  we  may  always  ask,  How 
would  Christ  decide  and  act  in  this  case  ?  We  may 
not  go  where  we  cannot  suppose  his  footsteps  might 
not  be,  nor  where  we  cannot  take  him  with  us,  nor 
where  we  cannot  implore  his  blessing.  How  many 
steps  we  shall  have  taken  when  we  go  to  his  table 
again  1  how  many  places  we  shall  visit,  unknown  and 
unsuspected  now,  but  they  will  be  safe  places  if  we  but 
set  him  before  us.  "  In  all  thy  ways  acknowledge  him, 
and  he  shall  direct  thy  paths."  Our  feet  will  not  carry 
us  with  bad  company,  if  we  think  of  the  feet  of  Christ ; 
nor  to  spread  an  evil  report  against  our  neighbor ;  nor 
to  do  any  mischief,  nor  will  they  profane  the  Sabbath, 
nor  refuse,  for  insufficient  reasons,  to  visit  the  house  of 
God  and  the  prayer-meeting;  nor  will  they  move  in 
wanton  dances,  nor  stand  in  the  way  of  sinners.  What 
errands  of  love  and  mercy  they  may  perform ;  how  like 
the   steps  of  angels  they  will  be  if  we  keep  our  eye  on 


HE   SHOWED    THEM   HIS    HANDS    AND    HIS    FEET.  85 

the  feet  of  Christ.  Perhaps  they  will  travel  to  far  dis- 
tant places,  and  stand  on  foreign  soil.  "  He  will  not 
suffer  thy  foot  to  be  moved  ;  he  that  keepeth  thee  will 
not  slumber."  Our  feet  may  bear  us  to  the  grave  of 
one  whom  we  love ;  it  may  be  said  of  you  as  of  him  : 
"  Then  cometh  he  to  a  place  which  is  called  Geth- 
semane."  Forerunner  !  we  cannot  follow  thee  to  such 
an  experience  as  that  of  the  garden  and  the  cross,  how- 
ever bitter  and  dreadful  our  suflierings  may  be.  Sick- 
ness may  disable  us,  and  our  feet  be  placed,  as  it  were, 
in  the  stocks.  They  cannot  be  nailed  to  the  cross,  and 
in  all  things  we  may  be  more  than  conquerors  through 
him  that  loved  us.  If  we  walk  at  liberty  in  our  daily 
business,  we  must  consecrate  all  we  do  to  him  who 
gives  us  the  power  to  get  wealth.  Some  who  go  to 
his  table  to-day  will  tread  the  paths  of  learning.  Per- 
haps some  who  read  these  words  are  this  day  to  join 
the  church  of  Christ.  The  history  of  those  feet  which 
are  thus  to  tread  the  aisles  of  the  sanctuary  to-day, 
binding  the  sacrifice  with  cords  even  to  the  horns  of  the 
altar,  what  a  history  it  may  be  and  will  be,  if  they  but 
mark  the  footsteps  of  Christ.  It  may  be  said  of  some 
of  them  by  grateful  nations.  How  beautiful  upon  the 
mountains  are  the  feet  of  him  that  bringeth  good 
tidings ;  that  publisheth  peace,  that  bringeth  good 
tidings  of  good,  that  publisheth  salvation ;  that  saith 
unto  Zion,  Thy  God  reign eth.  No  more  will  those 
feet  go  away  from  the  table   of  Christ,    Sabbath  after 

8 


86  THE   COMMUNION    SABBATH. 

Sabbath,  but,  "  until  he  come,"  they  are  to  bring  you 
into  the  circle  of  his  friends,  to  sit  with  him  at  his  table. 
Let  your  consecration  be  without  any  reserve.  Say, 
"  Lord,  not  my  feet  only,  but  also  my  hands  and  my 
head." 

And  shall  these  hands,  which  join  with  Christ's 
hands  in  this  covenant  to-day,  have  a  history  this  com- 
ing month  or  months,  inconsistent  with  such  vows,  such 
blessings  ?  These  hands  which  take  the  body  and 
blood  of  Christ,  how  holy  they  ought  to  be.  They 
shall  not  withhold  any  thing  from  Christ  which  he  re- 
quires of  us,  nor  be  shut  against  the  needy  ;  they  shall 
work  no  ill  to  a  neighbor,  keep  back  no  just  due ;  they 
shall  be  diligent  in  business,  as  the  hands  of  Christ 
must  have  been  when  he  worked  at  his  trade  and  digni- 
fied our  labor ;  they  shall  strike  no  passionate  blow  ; 
they  shall  use  severity  at  proper  times,  sustained  by 
divine  authority ;  they  shall  shed  kindness  and  blessings 
on  others  ;  they  shall  write  no  letters  which  the  eye  of 
Christ  might  not  be  permitted  to  read ;  they  shall  re- 
ceive no  gains  on  which  we  cannot  ask  his  blessing. 
May  we  be  able,  at  the  next  communion  season,  to 
show  Christ  our  hands  and  our  feet  with  joy  and 
peace,  as  he  now  shows  us  his.  These  hands  may  be 
full  of  prosperity  in  business  ;  they  may  give  and  re- 
ceive the  grasp  of  new  friendships  and  love ;  some  of 
them  may  be  given  in  marriage;  they  may  receive  from 
God  the  richest  blessing  ever  laid  in  them.     All  these 


HE    SHOWED    THEM    HIS    HANDS   AND    HIS    FEET.  87 

things,  be  it  remembered,  will  have  been  purchased  for 
us  by  those  hands  which  were  nailed  to  the  tree.  And 
some  of  these  hands,  now  united  in  love,  may  be  un- 
clasped by  death,  be  folded  upon  the  bosom  for  the 
long  sleep,  and,  as  they  brought  nothing  into  the  world, 
carry  nothing  out.  But  when  the  hand  of  earthly  love 
lets  go  its  hold,  there  is  a  hand  that  will  clasp  ours 
which  will  be  far  better.  Therefore,  while  Christ  to- 
day shows  us  his  hands  and  his  feet,  let  us  show  him 
ours,  "  a  living  sacrifice,  which  is  your  reasonable  ser- 
vice." 

There  is  a  time  approaching  when,  not  by  faith,  but 
with  our  eyes,  we  shall  together  look  upon  those  hands 
and  feet.  Those  hands  will  separate  many,  one  from 
another.  By  one  or  the  other  of  those  hands,  each  of 
us  will  be  welcomed,  or  bid  to  depart.  Christ  did  not 
hang  by  one  hand  only,  and  that  his  right  hand,  upon 
the  cross.  That  left  hand  was  also  nailed  there ;  and 
shall  I  see  it  consign  me  to  my  doom  ?  I  must  not, 
need  not,  shall  not,  if  I  now  commit  my  soul  to  his 
hands.  Otherwise,  with  its  print  of  the  nail,  it  will 
point  me  to  my  doom. 

Let  each  one  who  reads  these  words  and  is  not  a 
communicant,  give  himself  to  Christ  in  sight  of  his  table 
this  day,  remaining  there  as  a  spectator.  If  one  should 
remain,  it  may  lead  others  to  do  so.  How  we  wait  for 
one  another  in  coming  to  Christ,  but  outrun  others  in 
getting  the  world.     Let  your  feet  lead  you  to   a  seat 


88  THE    COMMUNION    SABBATH. 

where  you  may  witness  the  Lord's  Supper,  and  while 
your  hands  seek,  perhaps,  to  hide  your  feelings,  you  may 
have  covenant  transactions  with  Christ.  Be  a  Chris- 
tian to-day.  By  the  wounded  hands  and  feet  of  Christ, 
be  not  ashamed  of  him,  but  begin  to  love  him  and  to 
confess  him  before  men.  When  all  enemies  are  under 
his  feet,  and  his  hands  have  divided  our  last  rewards, 
you  may  remember  this  communion  Sabbath,  as  the 
beginning  of  communion  and  fellowship  with  Christ 
without  end. 


^11. 

COMMUNION  WITH  CHRIST. 


"  The  cup  of  blessing  which  we  bless,  is  it  not  the  commun- 
ion OF  THE  BLOOD  OF  ClIRIST  ?  TlIE  BREAD  WHICH  WE  BREAK, 
IS   IT   NOT   THE    COMMUNION   OF   THE    BODY    OF    ChRIST  7  " 

In  celebrating  the  Passover,  before  the  singing  of  the 
hymn,  a  cup  was  distributed  among  the  company  at 
the  close  of  the  feast,  and  was  therefore  called  the  cup 
of  benediction,  or  blessing.  It  was  this  cup  with  which 
Christ  instituted  the  Ordinance  of  the  Lord's  Supper, 
as  Luke  informs  us  in  these  words:  "Likewise  also 
the  cup  after  supper,"  (that  is,  the  Passover  Supper,) 
"  saying.  This  cup  is  the  New  Testament  in  my  blood 
which  is  shed  for  you." 

The  Saviour  sat  down  to  eat  the  Passover,  and 
changed  it  into  the  Lord's  Supper,  converting  the  na- 
tional ordinance  into  the  great,  commemorative  rite  of 
his  future  church,  thus  quietly  joining  the  t^vo  dispen- 
sations of  Moses  and  the  Lamb  into  one,  as  from  the 
beginning  they  were  the  same.     So  that  there  is  an 

8*  (89) 


90  THE   COMMUNION    SABBATH. 

original  congruity  between  the  Passover  and  the  Lord's 
Supper,  which  we  are  also  taught  when  we  read  that 
'  Christ  our  passover  is  sacrificed  for  us.'  The  Sabbath  of 
creation  goes,  peaceful  as  sunrise,  into  the  Lord's  day ; 
and,  in  like  manner,  as  the  old,  waning  moon,  which 
we  see,  for  some  time,  after  daylight,  at  last  takes  her 
place,  a  beautiful  crescent,  in  the  west,  so  the  Passover 
waned  and,  still  true  to  its  name,  passes  over  to  another 
shape  and  rules  in  our  sky,  till  the  day  break  and  the 
shadows  flee  away. 

'  The  cup  which  we  bless,'  or  consecrate,  was  orig- 
inally a  token  of  special  communion  and  love  in  a 
transaction  the  whole  of  which  commemorated  the  love 
of  God,  in  a  most  deeply  interesting  crisis  of  his 
people's  history.  We,  then,  may  look  upon  the  cup, 
before  we  receive  it,  as  a  gracious  benediction,  and  be 
prepared  to  find  in  its  intended  use  nothing  but  loving- 
kindness.  The  cup  which  we  bless,  let  it  be  observed 
in  passing,  derives  no  virtue  from  any  ministerial  act; 
for  ministers  do  not  alone  bless  the  cup ;  all  who  pray 
with  them,  bless  it,  that  is,  hallow  it,  set  it  apart  from 
a  common  to  a  sacramental  use.  Each  communicant, 
therefore,  equally  with  the  rest  and  with  the  officiating 
minister,  blesses  the  cup  by  uniting  in  the  prayer  of 
consecration. 

"  Is  it  not  the  communion  of  the  blood  of  Christ  ?  " 
Suppose  that  it  were  literally  blood.  It  could  not  be 
any  more  significant  than  the  cup  now  is  intended  to 


COMMUNIOX    WITH    CHRIST.  91 

be.  To  repeat  an  illustration  in  a  previous  part  of  this 
book,  money  is  given  and  received  when,  instead  of  coin, 
a  paper  representative,  duly  authorized,  is  employed. 

It  is  then,  the  communion,  the  participating,  of  the 
blood  of  Christ,  which  takes   place  w^hen  we  give  and 
receive  the  cup.     If  so,   we   do   great  injustice   to  the 
Saviour's  design,  indeed  it  is  almost  a  perversion  of  it, 
when  we  invest  it  with  a  forbidding,  terrific  character. 
It  is  possible   so  to  represent  the  Lord's   Supper  that 
men  will  regard  it  very  much  with  the  feelings  of  Moses 
when  he  said,  I  do  exceedingly  fear  and  quake.     Indeed, 
the  fear  of  violating  the  sacredness  of  the  ordinance  is, 
with  conscientious  people,  unsurpassed  by  any  dread 
whatever,  especially  when  they  connect  with  it  the  re- 
membrance of  those  fearful  words,  "  eateth  and  drinketh 
damnation  to  himself"  by  eating  and  drinking  unwor- 
thily.    Explanations  and  reasonings  do  but  little  with 
such  persons.     We  tell  them,  almost  in  vain,  that,  by 
their  interpretation  of  those  words,  it  must  follow  that 
every  one  who   partakes  of  the   Lord's    Supper  and  is 
convinced  afterwards  that  he  was  not  then  converted, 
is   made    thereby   a   subject  of  hopeless  damnation, — 
which,  of  course,  they  see  to  be  absurd,  knowing  how 
many  have  truly  embraced  Christ,  for  the  first  time,  after 
they  had,  through   mistake  and  by  undue  persuasion, 
made  a  profession  of  their  faith.     The  solemn  admo- 
nition of  the  Apostle  to  those  Corinthians  w^ho  turned 
the  Lord's  Supper  into  ordinary  feasting,  and  behaved 


92  THE    COMMUNION    SABBATH. 

in  a  rude  and  gluttonous  way  which  seems  to  us  in- 
credible, is,  of  course,  applicable  to  all  who  do  not  care 
to  '  discern '  any  difference  between  partaking  of  the 
Lord's  body,  and  of  an  ordinary  meal.  Never,  surely, 
was  it  designed  to  repel  from  the  ordinance  any,  whose 
conscientious  fears  of  intrusion  make  them  exactly  the 
opposites  of  the  inconsiderate  persons  to  whom  the 
Apostle  addressed  himself. 

Now  the  way  to  encourage  ourselves  in  approaching 
this  ordinance,  is  not  to  make  it  less  sacred  and  sol- 
emn in  our  estimation,  but  to  consider  the  way,  for 
there  is  a  way,  in  which,  sacred  and  solemn  as  it  is,  we 
may  be  included  in  that  affectionate  appeal  of  the  Sav- 
iour, "  Drink  ye  all  of  it."  Surely,  if  this  blood  was 
shed  for  the  remission  of  sins,  it  is  not  with  a  stern 
heart,  nor  a  cold  face,  nor  a  hesitating  hand  that  Christ 
invites  us  to  this  supper. 

Among  those  in  whom  pastors  have  confidence  that 
they  are  sincere  followers  of  Christ,  there  is  occasion- 
ally one  who  complains  that  the  Lord's  Supper  does 
not  afford  that  degree  of  comfort  which  is  desired,  and 
such  as  others  seem  to  experience. 

There  are  others  who  would  be  glad  to  be  released 
from  the  obligation  to  attend  upon  the  ordinance,  per- 
suaded, as  they  are,  that  they  were  never  born  of  the 
Spirit. 

Are  there  not,  also,  some  who  live  in  known  sin,  yet 
feel  obliged  to  be  at  the  Lord's  Supper  either  as  a  duty 


COMMUNION    WITH   CHRIST.  93 

which  they  fear  to  neglect,  or  as  a  means  of  concealing 
their  sin,  which,  if  they  absented  themselves,  would  be 
suspected  ? 

To  these  last,  every  thing  may  be  said  which  would 
be  appropriate  as  a  reproof  for  neglecting  secret  prayer 
and  religion  in  general ;  and  beside  that,  by  the  more 
special  profession  of  approach  to  Christ  at  his  table, 
and  by  receiving  from  him  the  peculiar  tokens  of  his 
love,  they  become  hardened  in  sin  and  make  themselves 
liable  to  present  and  future  judgments. 

In  warning  them,  and  repeating  to  them  the  threat- 
enings  of  God,  we  almost  always  terrify  and  distress 
one  of  the  other  classes  who  are  persuaded  that  they 
have  no  right  to  sit  at  the  table,  because  they  have  no 
hope  that  they  were  truly  converted.  Still  their  desire 
is  to  be  sincere,  and  nothing  pains  them  so  much  as 
the  absence  of  satisfying  proof  that  they  are  accepted 
of  Christ. 

Between  these,  and  reprobates,  there  is  the  difference 
which  was  once  illustrated  in  a  coarse  manner,  yet  w4th 
great  truth,  through  a  figure  which  being  rendered  in 
other  terms,  is  to  this  effect.  The  difference  between  a 
reprobate  and  a  sincere,  though  doubting,  and  even 
despairing.  Christian,  is  the  same  as  we  see  in  a  wicked 
man  who  is  cast  out  of  a  church,  and  a  member  who  is 
excommunicated  for  some  grievous  offence  and  yet  is 
at  heart  a  Christian.  The  two  are  like  different  classes 
of  animals  when  excluded  from  the  sheepfold.     The 


94  THE    COMMUXIOX    SABBATH. 

swine  seeks  the  pools  of  water  and  the  mire,  rejoicing 
in  his  liberty;  the  sheep,  driven  out,  bleats  around  the 
fold,  or,  if  she  wanders  a  while,  returns,  and  shows  that 
her  heart  is  still  in  the  fold.  So,  the  sorrow  and  pain 
which  some  of  our  communicants  feel  at  the  want  of 
comfortable  evidence  that  they  are  accepted  of  Christ, 
is  sufficient  proof  that  they  belong  to  his  true  flock. 
There  is  no  better  test  of  piety  than  our  desires.  The 
Psalms  of  David  afford  as  much  proof  of  his  being  a 
child  of  God,  when  he  laments  the  absence  of  relig- 
ious comforts,  as  when  he  exults  wath  his  harp ;  indeed, 
religious  joy  is  more  liable  to  be  deceptive  than  relig- 
ious sorrow. 

The  first  class  which  we  referred  to,  have  suggested 
the  remarks  which  follow;  —  they  complain  that  they 
do  not  derive  that  satisfying  enjoyment  from  the  Lord's 
Supper  as  an  ordinance  which  they  desire  and  might 
expect. 

The  reason  of  this  has  been  found,  in  general  cases, 
to  be,  that  the  individuals  expected  impressions  to  be 
made  upon  their  minds,  responses,  as  it  were,  from 
Christ,  assurances  that  he  heard  and  regarded  them  ; 
for  such  things  they  understand  to  be  communion  with 
Christ. 

They  do  not  sufficiently  consider  the  difference  be- 
tween hope  and  faith.  To  pray,  to  perform  every  re- 
ligious duty,  with  the  firm  persuasion  that  God  hears, 
and  will,  in  his  own    time  and  way,   answer,  but    to 


COMMUXIOX   WITH    CHRIST.  95 

require  no  sensible  impressions  upon  the  mind  at  the 
time,  in  reply,  is  to  ask  in  faith.  But,  to  make  our 
comfort  and  the  performance  of  our  duty  depend  on 
the  response  which  we  may  seem  to  receive,  is  not  the 
highest  exercise  of  love  to  God  or  trust  in  him.  Com- 
munion with  Christ  does  not  require  responsive  influ- 
ences upon  our  hearts  in  order  to  be  real.  This,  and 
other  things  relating  to  a  proper  understanding  of  the 
subject,  may  appear  in  the  sequel. 

In  partaking  of  the  body  and  blood  of  Christ,  we 
should  be  persuaded  of  his  infinite  love  to  us.  This 
feeling  ought  to  prevail  over  every  other.  It  should 
lead  our  thoughts,  constitute  the  atmosphere  around 
the  table ;  for  this  seems  not  only  to  be  suggested,  but 
to  be  required,  by  the  words  of  Christ,  in  appointing 
the  ordinance,  "  This  do  in  remembrance  of  me."  For 
we  never  ask  any  one  to  remember  us  but  with  a  feel- 
ing of  love.  Remember  me!  there  is  always  gentle- 
ness, pathos,  seeming  entreaty,  in  such  words.  They 
imply  need  ;  they  are  the  words  of  the  parting  friend, 
the  absent  friend,  the  dying  friend.  Remember  me! 
Can  coldness,  or  repulsiveness,  or  suspicion,  or  jealousy, 
live  in  the  heart  which  feels  and  utters  such  a  wish, 
such  a  request  ?  Surely,  then,  if  the  cup  which  we 
bless  is  the  communion,  or  participation,  of  the  blood 
of  Christ  shed  for  us,  and  now  by  his  own  hand  offered 
to  us,  reciprocal  love  and  confidence  on  our  part  to- 
ward  him    should   be   our  ruling  emotion.     By  what 


96  THE    COMMUNION    SABBATH. 

means  could  he  persuade  us,  if  not  by  the  communion 
of  his  body  and  blood,  that  he  loves  us  and  seeks  our 
love?  Therefore  to  every  one  who  shrinks  from  this 
solemn  act  with  a  sense  of  his  own  unworthiness,  for- 
getting the  righteousness  of  Christ  which  is  placed  to 
the  believing  sinner's  account,  and  fears,  lest  the  break- 
ing of  the  bread  may  be  to  him  as  when  the  Lamb 
opened  one  of  the  seals,  and  there  were  lightnings,  and 
thunderings,  and  voices,  we  may  speak  in  the  Saviour's 
name,  and  remonstrate,  saying,  "  The  cup  of  blessing 
which  we  bless,  is  it  not  the  communion  of  the  blood 
of  Christ?  The  bread  which  we  break,  is  it  not  the 
communion  of  the  body  of  Christ  ?  " 

But  what  relation  do  that  body  and  blood  have  to 
me  ?  —  The  Redeemer  stands  at  the  first  sacramental 
table,  and  says,  "  This  is  my  body  which  is  broken  for 
you ;  this  cup  is  the  New  Testament  in  my  blood 
which  is  shed  for  you."  Instead  of  being  repelled  by  it, 
what  is  there,  in  heaven  or  in  earth,  which  should  draw 
us  with  such  cords  of  love,  or  inspire  us  with  such  con- 
fidence ? 

You  are  dangerously  sick,  and  the  attendant  holds 
forth  to  you  a  medicine  which  has  cured  many  who 
were  as  sick  as  you.  In  prison,  doomed  for  life,  a 
redeemer  comes  to  you  with  the  bills  of  exchange  which 
have  been  negotiated  for  your  ransom.  You  might  as 
properly  shrink  from  the  sight  of  that  remedy  and  of 
that  ransom,  as  from  the  table  of  Christ.     Here  is  the 


COMMUNION   WITH   CHRIST.  97 

balm  from  Gilead,  and  the   physician  with  it ;  here  is 
the  Redeemer,  and  for  you  he  has  found  a  ransom. 

True  it  is  that  there  must  be  reciprocation  on  our 
part ;  we  do  not  passively  receive  the  communion,  as  a 
helpless  creature  receives  extreme  unction ;  the  bread 
and  the  wine  are  helpers  of  our  faith  and  love;  there 
must  be  communion  with  Christ  if  the  ordinance  is 
understood  and  properly  received. 

But  what  is  communion  with  Christ  ?  If  we  can 
arrive  at  just  ideas  upon  this  subject  it  will  be  of  great 
practical  use. 

Communion  with  Christ  implies  a  likeness  of  views 
and  feelings.  Friends  cannot  be  said  to  have  commun- 
ion of  spirit  unless  they  concur  in  things  which  deeply 
interest  them,  and  take  essentially  the  same  views  of 
the  most  important  things.  Separations  between 
friends,  not  unfrequently,  take  place  because  they  differ 
with  regard  to  some  subject  which  deeply  interested 
both  parties,  or  one  of  them  is  absorbed  in  a  thing 
which  gives  the  other  no  pleasure.  Communion  with 
Christ  implies  that  the  things  which  chiefly  interest 
him,  interest  us,  that  we  take  substantially  the  same 
views  of  things  as  to  their  relative  importance. 

The  supreme  motive  of  Christ,  David  thus  expressed: 
"  I  delight  to  do  thy  will,  O  my  God ;  yea,  thy  law 
is  within  mine  heart."  The  obedience  and  conform- 
ity of  men  to  God,  was  the  end  for  which  he  lived  and 
died.     His  primary  object  was  not  to  bring  us  off  from- 

9 


98  THE   COMMUNION    SABBATH. 

punishment,  but  to  restore  to  God  his  revolted  subjects ; 
and  all  his  exhortations,  the  words  of  counsel  and  direc- 
tion with  which  he  inspired  his  Apostles  to  teach  us, 
have  this  for  their  great  end,  to  make  us  good  ;  not 
happy,  as  the  first  object,  but  as  a  consequence  of 
knowing  and  doing  our  duty.  That  compassion  is  not 
the  fundamental  principle  of  his  character  and  conduct, 
but  the  love  of  holiness,  we  learn  when  it  is  said,  that 
"  the  Son  of  man  shall  send  forth  his  angels  and  they 
shall  gather  out  of  his  kingdom  all  things  which 
offend  and  them  which  do  iniquity,  and  shall  cast 
them  into  a  furnace  of  fire  ;  there  shall  be  wailing  and 
gnashing  of  teeth."  And  at  the  last  day,  he  who  died 
for  all,  and  would  have  all  men  to  be  saved,  and  was 
able  to  save  them  to  the  uttermost,  will  nevertheless 
say  to  a  multitude  for  whom  he  died,  "  Depart  from 
me,  ye  cursed."  The  interests  of  holiness,  the  honor  of 
God,  are  the  great  concern  with  Christ.  Every  thing 
conspires  to  make  us  know  and  feel  this.  We  submit 
to  God  when  we  come  into  his  kingdom  ;  own  his  jus- 
tice ;  yield  to  his  disposal ;  exalt  Him  and  abase  our- 
selves. It  is  the  first  and  essential  effect  of  atonement, 
in  our  souls,  to  set  up  the  authority  of  God  there,  and 
to  change  us  from  disobedient,  to  the  obedient  children 
of  God. 

Therefore  to  have  communion  with  Christ,  we  must 
enter  into  the  great  purpose  of  his  coming,  his  death, 
resurrection,  and  mediatorial  reign.     The  authority  and 


COMMUNION    WITH   CHRIST.  99 

the  glory  of  God  must  stand  in  our  view  as  it  did  in 
the  view  of  the  Saviour,  as  the  great  end  for  which  we 
exist,  and  ought  ever  to  live,  saying,  "  For  thy  pleasure 
we  are,  and  were  created."  Those  prayers  of  Christ 
which  breathe  such  a  spirit  of  love  to  God  and  confi- 
dence in  Him,  such  submission  and  joy  in  view  of  his 
will,  must  find  an  approval  in  our  breasts. 

It  is  in  vain  that  we  expect  communion  with  Christ 
as  a  friend  and  Saviour  unless  it  is  based  on  this  agree- 
ment between  us.  Every  thing  without  this,  however 
melting,  or  rapturous,  or  in  any  way  emotional,  is  im- 
aginative and  deceptive.  "  If  ye  had  known  me,  ye 
should  have  known  my  father  also."  While  this  is  ad- 
monitory, is  it  not  also  encouraging  ?  It  shows  religion, 
in  its  highest  exercises  and  attainments,  to  be  based  on 
correct  views  of  things,  a  right  understanding,  and  not 
on  fancy,  which  is  not  subject  to  our  volitions,  and  is  a 
faculty  which  in  many  is  deficient ;  while  correct  knowl- 
edge and  obedience  to  the  truth  are  within  the  reach  of 
all  who  are  willing  to  hear  and  receive  instruction. 

Having  seen  to  it  that  our  hearts  are  right  with  him 
as  to  the  ruling  motive  and  the  fundamental  principle 
of  our  views  and  feelings,  our  object  will  properly  be 
to  ascertain  in  what  way  Christ,  and  the  soul  of  one 
who  thus  agrees  with  him,  have  communion  by  means 
of  his  ordinance  of  the  Supper. 

Communion  with  Christ  takes  place  when  we  have 
intercourse  with  him   by  faith.     This  is  true  of  com- 


100  THE   COMMUNION   SABBATH. 

munion  in  prayer,  and  it  is  the  same,  of  course,  at  the 
table,  where  our  minds  are  more  forcibly  impressed,  by 
the  sight  of  his  appointed  memorials  of  his  own  body 
and  blood.  When  it  is  said,  '  He  that  cometh  to  God 
must  believe  that  he  is,'  a  mere  conviction  of  his  exist- 
ence is  not  meant,  but,  a  practical  conviction  that  he 
is  cognizant  of  our  prayer,  to  believe  w^hich  is  to  be 
persuaded  of  his  omnipresence  and  omniscience  ;  "  that 
he  is  "  there,  where  we  pray,  and  is  a  rewarder  of  them 
that  diligently  seek  him.  Applying  this  to  Christ,  we 
must  believe  that  he  listens  to  what  we  say  to  him  in 
the  secrecy  of  our  thoughts,  and  if  we  believe  any  thing 
aright  concerning  Christ,  w^e  must  believe  this.  Our 
danger  and  our  great  error  will  consist  in  thinking  that 
we  must  receive  from  him  any  impressive  signs  that  he 
listens  and  responds  to  us.  We  must  not  require  nor 
expect  this.  We  must  perform  our  part  of  the  com- 
munion by  expressing  to  him  our  thoughts  and  feelings, 
and  leaving  the  rest  to  him. 

His  methods  of  communing  with  us  will  be  various. 
Some  who  complain  that  they  do  not  have  it,  are  mis- 
taken, They  express  to  him  feelings  of  deep  interest 
to  them,  with  confessions,  and  penitence,  and  a  con- 
sciousness of  entire  reliance  upon  him,  a  dread  of  sin., 
fear  of  the  future,  resignation  of  themselves  to  his  hands, 
and  they  do  not  consider  that  it  is  he  who  has  inspired 
them  with  these  feelings  and  thus  answered  their 
prayers.     Strong  impressions  of  his  personal  access  to 


COMMUNION   WITH    CHRIST.  101 

them  they  may  not  have,  and  these  are  not  essential  to 
communion  with  him.  We  have  communion  with 
Christ  when  we  impart  to  him,  as  personally  present 
with  us,  our  thoughts  and  feelings.  But  as  the  great- 
est favor  which  he  can  give  ua  is,  not  rapture,  nor  any 
form  or  degree  of  joy,  but  to  increase  our  faith,  he  may 
withhold  from  us  any  sense  of  his  nearness  to  us,  and 
yet  make  us  feel  and  act  as  though  we  saw  or  heard 
him  at  our  side.  When  we  can  do  this,  we  rise  to  a 
high  exercise  of  faith.  The  more  we  are  able  to  do  this, 
the  safer  will  our  religious  experience  be,  less  fanciful, 
more  uniform,  for  then  it  will  not  depend  on  frames  of 
mind,  or  moods  of  feeling. 

Let  us  fully  believe,  then,  at  the  table  of  Christ,  as 
well  as  elsewhere,  but  especially  at  the  place  which  he 
has  appointed  for  particular  communion  with  him,  that 
he  is  at  our  side.  We  do  not  need  to  ask  as  a  disciple 
did,  '  Lord,  how  is  it  that  thou  wilt  manifest  thyself 
unto  us,  and  not  unto  the  world.'  This  disciple  won- 
dered how  Christ  could  conceal  himself  from  the  rest 
of  the  world  upon  his  promised  return,  and  confine 
himself  to  the  company  of  the  disciples.  But  on  answer- 
ing this  question,  so  perfectly  natural  in  the  imperfect 
state  of  information  which  the  disciples  had  respecting 
the  Saviour's  future  history,  Christ  discloses  a  truth  to 
him  which  corrected  his  misapprehension  and  imparted 
a  joyful  assurance  to  all  his  friends.  "  Jesus  saith  unto 
him,  If  a  man  love  me,  he  will  keep  my  words,  and  my 

9* 


102  THE    COMMUNION    SABBATH. 

father  will  love  him,  and  we  will  come  unto  him  and 
make  our  abode  with  him."  We  are  told  who  put  the 
question  which  called  forth  this  answer  :  "  Judas  saith 
unto  him,  (not  Iscariot,)  "  We  thank  thee,  Evangelist, 
for  this  information ;  yet  we  would  have  suspected  that 
such  a  question  would  not  have  issued  from  Iscariot. 
Little  did  he  care  how  Christ  would  manifest  himself 
to  him,  or  that  he  should  do  it  at  all.  The  answer,  too, 
was  one  which  it  required  a  mind  predisposed  at  least 
to  spiritual  impressions  to  appreciate  and  remember. 

It  is  the  chief  privilege  and  benefit  at  the  Lord's 
Supper  to  have  personal  communion  with  Christ. 
Never  may  we  in  this  world  come  near  to  him  with 
greater  encouragement  or  help  to  our  weak  faith  than 
when  we  sit  at  his  table.  We  eat  of  his  body,  we 
drink  of  his  blood ;  will  he  invite,  will  he  command  us 
to  do  this,  and  he  be  wanting  in  his  part  of  the  com- 
munion ?  for  bread,  will  he  give  us  a '  stone  ?  We 
should  not  call  our  children  to  our  table,  for  commun- 
ion with  us,  and  fail  to  regard  their  wishes.  He  will 
choose  his  own  best  way  of  promoting  our  fellowship 
with  him,  but  he  will  not  be  wanting  on  his  part.  For, 
communion  implies  more  than  one. 

Suppose  that  we  anticipate  this  ordinance,  as  we 
do  a  meeting  with  some  very  dear  friend ;  that  we  pre- 
pare for  it,  that  we  consider  beforehand  what  we  will 
say  to  Christ  when  he  is  at  om*  side,  during  the  supper, 
what  confessions,  what  temptations,  what  trials,  what 


COMMUNION    WITU    CHRIST.  103 

requests,  what  praises  and  thanksgivings  we  will  make 
known  to  him,  and  what  exercises  of  repentance,  faith, 
love,  humility,  forgiveness,  contentment,  hope,  submis- 
sion, we  will  desire  to  have  while  he  is  with  us ;  what 
thoughts  of  heaven,  what  fears  of  dying,  what  prayers 
for  his  special  presence  in  any  expected  hour  of  need, 
we  will  express.  Suppose  that  we  talk  with  him  as 
with  the  best  friend,  compared  with  whom  an  earthly 
friend,  a  lover,  even,  is  a  poor,  helpless  worm  ;  and  that 
we  seal  our  covenant  to  be  his  with  his  precious  blood, 
and  by  eating  of  his  body  broken  for  us,  —  this,  this,  will 
indeed  be  communion,  such  as  no  other  place,  or  scene 
of  worship,  affords,  or  is  intended  to  afford.  This  does 
not  make  it  necessary  that  we  imagine  his  looks,  or 
that  we  see  him  hanging  on  the  cross,  or  making  any 
sign  to  us.  "  For  we  walk  by  faith,  not  by  sight." 
We  cannot,  however,  do  this,  habitually,  and  not  expe- 
rience the  fulfilment  of  the  Saviour's  promise,  "  we  will 
come  unto  him  and  make  our  abode  with  him." 

A  proof  that  we  have  done  this,  and  experienced  the 
fruit  of  it,  will  appear  by  this  additional  evidence  of 
habitual  communion  and  fellowship  with  Christ,  that 
we  espouse  the  things  which  are  dear  to  him. 

This  is  a  peculiarity  of  love,  that  every  thing  which 
interests  the  beloved  object,  interests  us.  His  friend- 
ships, his  hatreds,  especially  his  endeavors  to  promote 
his  own  interests,  to  vindicate  himself,  or  to  effect  a 
desired  object,  moves  our  affections,  and   we  identify 


104  THE    COMMUNION    SABBATH. 

ourselves  with  them.  So  that  if  we  have  communion 
with  Christ,  we  shall  be  identified,  increasingly,  in  our 
feelings,  with  those  things  for  which  the  Saviour  laid 
down  his  life. 

But  there  are  some  who,  while  they  seem  to  be  in 
the  family  of  Christ,  have  only  that  relation  to  it  which 
transient  inmates  have  to  a  family.  In  some  house- 
holds, there  are  those  who  are  with  the  family  only  at 
meal  time.  They  sustain,  it  is  true,  a  pleasant,  friendly 
relation  to  the  family  ;  but  they  are  not  of  the  family. 
The  intimacies  of  family  communion,  the  secrets  of 
love,  and  joy,  and  sorrow,  of  prosperity  and  disappoint- 
ment, the  hearing  the  letter  from  the  absent  child  or 
parent,  the  consultations  about  the  interests  of  the  fam- 
ily, —  they  are  not  admitted  to  these  things.  So,  we 
may  be  only  occupants  of  seats  at  Christ's  board,  al- 
ways present,  indeed,  at  meal  time  ;  but  where  are  we, 
and  what  are  we,  at  other  times  ?  Christ's  family  have 
family  meetings,  other  meetings  than  those  at  his  table 
and  to  receive  food  in  his  house,  meetings  of  very  near 
and  dear  fellowship,  where  plans  for  promoting  the  wel- 
fare of  the  family  and  the  honor  of  the  divine  Head 
are  considered,  and  where  He  comes  in,  the  doors  being 
shut,  and  says.  Peace  be  unto  you. 

"  There  would  I  find  a  settled  rest 
While  others  go  and  come  ; 
No  more  a  stranger,  or  a  guest, 
But  like  a  child  at  home." 


COMMUNION    WITH   CHRIST.  105 

Do  we  know  any  thing  of  this  ?  Or  are  we  mere  table 
companions  of  Christ  ?  If  so,  it  would  be  strange  if 
we  did  not  complain  of  not  having  enjoyment  at  the 
Lord's  Supper,  and  did  not  know  what  communion  with 
Christ  means.  Or  if  we  professed  to  have  enjoyment 
there,  it  would  be  suspicious.  Do  we  expect  to  go 
from  a  life  of  worldliness  and  sin  to  a  peaceful,  happy 
dying  bed,  or,  having  been  indifferent  to  the  interests^ 
of  Christ's  kingdom  on  earth,  do  we  think  that  an 
entrance  will  be  ministered  unto  us  abundantly  into 
the  everlasting  kingdom  of  our  Lord  and  Saviour  Jesus 
Christ?  No  more  can  we  expect  communion  with 
Christ  at  his  table  unless  we  lead  religious  lives.  The 
exercises  of  mind  at  the  Lord's  table,  are  the  ordinary 
exercises  of  a  Christian,  promoted  to  greater  measures 
by  the  peculiar  means  appointed  there  to  ^^ffect  our 
hearts. 


VIIL 

SALUTATIONS   AT  THE    SEPULCHRE. 


"  Jesus  saith  unto  her,  mart  !    she  turned  herself  and  saith 
UNTO  him,  rabboni  !  which  is  to  say,  master  !  " 

There  were,  thus  far,  only  two  words  spoken,  in  this 
conversation,  all  the  rest  being  the  explanatory  words 
of  the  historian.  The  two  words  which  were  spoken, 
and  which  constituted  the  salutations  at  the  sepulchre, 
were  these  :  "  Mary  !  "  "  Master !  "  But  what  a  dia- 
logue !  The  heart  and  tongue  of  John  were  necessary 
fully  to  unfold  the  beauty  and  power  of  these  words. 

They  remind  us  of  those  household  salutations  which 
contain  so  much.  The  love  born  and  nourished  at 
home,  finds  some  of  its  best  utterances  in  sudden  greet- 
ings. As  you  meet  unexpectedly  at  the  doors,  or  upon 
the  stairs,  coming  in,  going  out,  or  by  the  way,  one 
word,  perhaps,  is  uttered,  the  hallowed  name  of  father, 
mother,  the  child's  name,  the  words  of  intenser  love 
than  husband,  or  wife,  yet  synonymous  with  them,  the 
half  playful   brotherly   or  sisterly    appellation,   or   the 

(106) 


SALUTATIONS   AT   THE    SEPULCHRE.  107 

gush  of  love  at  the  sight  of  the  youngest  born.  All 
that  is  blissful  in  human  love  sometimes  finds  expres- 
sion in  the  simple,  sudden  utterance  of  one  of  these 
names. 

He  who  added  to  his  divine  nature  a  heart  of  ex- 
quisite mould,  possessed,  and  could  appreciate  every 
thing  which  enters  into  the  nature  of  human  love.  He 
had  first  awakened  the  attention  of  this  weeper  at  the 
sepulchre,  and  yet  her  thoughts  were  so  enchained  to 
that  vacant  spot  where  Jesus  slept,  that  she  did  not 
turn  herself  at  the  question  of  sympathy,  Woman,  why 
weepest  thou  ?  which  the  supposed  gardener  was  speak- 
ing to  her.  Then  the  charmed  word  was  uttered,  and 
awoke  her  from  the  spell  which  the  grave  had  laid  upon 
her  sorrowful  spirit. 

Who  is  this  that  calls  her  familiarly  by  name  I  This 
is  some  other  than  the  gardener.  There  is  a  tone  of 
acquaintance  and  love  in  the  utterance.  "  Mary  I  " 
who  can  express  all  that  might  have  entered  into  her 
heart  in  that  one  moment,  conveyed  by  that  name  from 
those  lips ! 

It  was  the  salutation  of  a  friend  returning  unawares. 
He  stood  before  her  alive.  She  was  searching  for 
his  remains.  All  her  desire  was  expressed  in  those 
words,  Sir,  if  thou  hast  borne  him  hence,  tell  me  where 
thou  hast  laid  him,  and  I  will  take  him  away.  Not 
thirty-six  hours  before,  the  crucifixion  had  taken  place, 
and  from  the  anguish  of  that  scene  this  loving  heart 


108  THE    COMMUXION    SABBATH. 

had  not  yet  gained  relief,  but  on  the  contrary,  was  ex- 
periencing new  pangs  on  missing  the  form  she  loved  so 
well.  All  the  dark  and  sorrowful  past  was  filled  with 
new  dismay,  its  heavy  clouds  seemed  agitated  by  a 
rising  wind  which  was  mixing  every  thing  in  worse 
confusion ;  the  dreadful  death  was  now  followed  by  a 
rifled  grave,  the  separation  was  deprived  of  that  poor 
solace,  to  weep  over  the  precious  dust.  In  such  circum- 
stances, perhaps  we  can  imagine  what  that  one  word 
must  have  been  to  her :  "  Mary ! "  The  voice  she 
knew,  and  in  that  moment  a  great  stone  was  rolled 
away  from  her  heart. 

The  first  address  calling  her  attention  was  by  the 
name.  Woman.  All  the  Saviour's  compassion  and 
kindness  to  her  in  times  past  and  in  that  moment, 
found  utterance  in  a  second  word.  His  heart  was 
touched  by  the  proof  she  was  even  then  giving  him  of 
a  love  stronger  than  death,  watching  at  his  deserted 
tomb,  fixing  her  gaze  upon  that  spot  where  he  last  dis- 
appeared from  her  view,  and  so  entranced  by  its  power 
over  her  that  she  replies  to  a  voice  of  sympathy  and 
kind  inquiry  behind  her,  without  at  this  time  turning 
herself  from  her  look  into  the  sepulchre.  Such  affect- 
ing love  must  have  touched  the  heart  of  Christ,  such 
fidelity,  such  undying  attachment,  must  have  infused 
unwonted  feeling  into  the  expression  of  her  name.  It 
had  in  it  the  joyfulness  which  love  feels  in  knowing  the 
glad  surprise  which  it  has  in   its  power  to  impart,  and 


SALUTATIONS  AT  THE  SEPULCHRE.         109 

SO  partook  of  the  bliss  which  it  was  itself  to  awaken  in 
the  heart  of  the  disconsolate  friend. 

The  disciples  once  saw  that  same  form  in  the  fourth 
watch  of  the  night  walking  upon  the  sea,  and  they 
cried  out  for  fear.  Thinking  only  of  her  buried  friend, 
and  of  his  lifeless  remains  borne  thence,  she  knew  not 
whether  by  friendly  or  unfriendly  hands,  her  thoughts 
absorbed  in  efforts  to  find  the  inanimate  clay,  the  sud- 
den appearance  of  Jesus  to  her,  alive,  we  would  sup- 
pose, must  have  overpowered  her  senses ;  but  the  kind- 
ness which  flowed  toward  her  in  the  use  of  her  familiar 
name,  kept  back  the  tide  of  feeling,  otherwise  too  great 
for  nature,  from  overpowering  her  heart.  "  Master  I  " 
was  there  ever  a  word  that  conveyed  a  greater  combi- 
nation of  feelings  wrought  to  a  higher  pitch  ?  Convic- 
tion seems  to  have  been  instantaneous.  The  heart  of 
Thomas  was  not  in  her.  Faith,  which  had  not  been 
clouded  even  by  sorrows,  was  in  a  moment  changed 
for  sight.  Jesus  had  undergone  no  change  in  death 
and  the  resurrection ;  his  voice,  and  then  one  glance  at 
him,  called  up  his  wonted  name.  Some  heavenly 
artist  alone  might  truly  sketch  the  look,  the  motions, 
the  whole  expression  of  that  scene  on  either  side  ;  it 
was  a  scene  such  as  earth  had  seldom  witnessed ;  and 
yet  in  all  which  gave  it  real  value,  it  may  be  repeated 
in  the  experience  of  believers. 

For,  who  needs  to  be  told  of  the  power  which  there 
oftentimes  is  in    one  word    of    Christ  to   a   sorrowful 

10 


110  THE    COMMUNION    SABBATH. 

spirit  ?  All  that  Jesus  needed  to  say  to  his  weeping 
friend  was,  "  Mary  ;"  then  did  her  light  rise  in  obscu- 
rity, and  her  darkness  was  as  the  noonday.  So  has  a 
sin-stricken  soul,  laboring  and  heavy  laden,  seeking 
Christ,  weeping  and  casting  itself  on  him,  suddenly 
felt  that  Christ  had  spoken  one  word  of  peace  to  it, 
and  the  day-star  rose  in  the  heart.  It  was  but  a  word, 
"be  of  good  cheer,"  "fear  not,"  "only  believe,"  or 
something,  which,  heard  before  a  thousand  times  in 
vain,  now  spoken  to  a  waiting  and  trustful  heart,  be- 
comes like  the  word  which  chaos  heard,  and  there  was 
light ;  which  death  and  the  .grave  hear  and  obey.  A 
life  of  guilt,  a  sense  of  the  wrath  of  God,  despair  of 
ever  being  under  any  law  but  that  of  evil,  has  yielded 
to  the  word  of  Christ,  and  there  was  a  great  calm. 
Among  the  experiences  of  weeping,  broken  spirits,  few 
are  sweeter  and  richer  than  the  sense  of  perfect  ease 
with  which  a  work  is  done  at  once  which  years  had  not 
accomplished.  Such  was  the  effect  of  the  Saviour's 
word  to  the  leper,  "  I  will,  be  thou  clean  ; "  and  to  the 
blind  eyes,  "  Be  opened,"  and  to  the  widow's  son, 
"  Arise ; "  and  to  the  weeping  penitent,  "  Thy  sins  are 
forgiven  thee ;  go  in  peace."  One  word  of  Christ  has 
full  power  to  effect  every  thing  which  we  need.  We 
must  believe  this,  and  not  limit  that  power  by  magni- 
fying the  difficulties  of  our  case. 

There  is  no  more  striking  exercise  of  almighty  good- 
ness than  that  strength   of  heart  which  is  sometimes 


SALUTATIONS  AT  THE  SEPULCHRE.        Ill 

imparted  to  uh  in  trouble.  None  of  the  circumstances 
are  changed ;  but  God  has  suddenly  raised  our  spirits, 
unwonted  hope  has  taken  possession  of  us.  Some  co- 
incidence, some  noticeable  event,  occurring  in  singular 
connection  with  our  thoughts  and  prayers,  suddenly 
inspires  us  with  all  the  effect  of  revelation.  The  watcher, 
looking  out  upon  the  sky  and  not  suspecting  dawn,  is 
suddenly  cheered  by  a  sign  of  day. 

"  So  fairest  Phosphor,  the  bright  morning  star, 
But  newly  washed  in  the  green  element,  — 
Before  the  drowsy  night  is  half  aware, 
Springs  lively  up  into  th'  orient." 

Every  thing  seems  changed,  and  it  is  because  of  some 
new  turn  in  affairs,  some  kind  message,  some  friendly 
word  of  cheer,  some  discovery  of  help  and  relief,  a  fear 
disappointed,  a  lost  expectation  coming  back  fulfilled. 
What  power  God  has  to  help  us  wonderfully  by  little 
things,  and  sometimes  without  the  aid  of  any  thing  ex- 
ternal. "  In  the  multitude  of  my  thoughts  within  me, 
thy  comforts  delight  my  soul." 

The  name  of  every  believer  is  dear  to  Christ.  "  He 
calleth  his  own  sheep  by  name  and  leadeth  them  out." 
Think  of  some  of  the  times  and  ways  in  which  you 
have  seemed  to  hear, and  may  yet  hear,  Christ  speaking 
to  you  by  name.  It  may  be  that  you  are  oppressed 
with  a  sense  of  unworthiness,  and  feel  that  no  one  is 
interested  in  you,  or  loves  you.     There  is  one  who  loved 


112  THE    COMMUNION    SABBATH. 

you  in  foresight  of  all  your  unworthiness,  and  himself 
bare  your  sins  in  his  own  body  on  the  tree.  His  love 
is  not  fluctuating,  like  yours.  "  Having  loved  his  own 
which  were  in  the  world,  he  loved  them  unto  the  end." 
Nothing  can  divide  us  from  him.  "  Who  shall  separate 
us  from  the  love  of  Christ."  Difficulties  which  appall 
us  do  not  move  him.  "  He  fainteth  not  neither  is 
weary."  As  you  sit  alone,  oppressed  with  grief,  he 
seems  to  speak  your  name,  and  addresses  you.  It  is 
a  familiar  name  to  him  ;  he  read  it  in  the  book  of  life, 
before  the  world  w^as ;  he  has  read  it  times  without 
number  ;  it  is  one  of  the  essential  records  in  that  book 
of  life ;  humble,  and  a  worthless  name,  as  you  esteem 
it,  this  is  the  Father's  will  that  of  all  that  he  has  given 
him,  he  should  lose  nothing.  To  the  man,  he  says, 
^'my  son  ;"  but  of  her  who  retains  her  Christian  name 
with  those  who  have  grown  up  with  her,  or  have  come 
to  love  her,  and  of  every  child,  the  Christian  name  is 
familiar,  and  in  speaking  to  them,  he  would  use  that 
name.  "  Mary "  shall  lend  us  her  name  for  illus- 
tration. 

Trouble  and  anguish  have  come  upon  you ;  bereave- 
ment, calamity,  a  crushing  load.  He  foresaw  the 
whole,  he  designed  it,  he  knew  what  it  would  be ;  the 
furnace  of  affliction  was  prepared  by  him,  and  "  lo  I  " 
said  the  king  of  Babylon,  "  I  see  four  men  walking 
in  the  midst  of  the  fire,  and  the  form  of  the  fourth  is 
like  the  Son  of  God."     We  do  not  read  of  Christ  call- 


SALUTATIONS  AT  THE  SEPULCHRE.         113 

ing  Judas  by  name;  but  he  said,  "  Simon,  Simon,"  and 
"  Thou  art  Peter,"  and,  "  Be  of  good  cheer,  Paul." 
Should  you  but  hear  him  speak  your  name  to  you,  all 
would  be  well.  Faith  may  hear  it.  "  I  have  called 
thee  by  thy  name ;  thou  art  mine." 

You  are  anticipating  an  hour  of  suffering.  Nature 
faints  at  it.  Life  and  death  seem  hung  in  even  scales. 
Momentous  is  to  be  the  issue  of  that  expected  hour, 
and  Jesus  knows  it.  All  that  is  delicate  and  hidden  in 
your  condition,  he  knows ;  '  and  underneath  are  the 
everlasting  arms.'  One  word,  "  Mary  !  "  from  him,  will 
be  enough.  Put  your  hand  in  his.  You  can  go 
through  any  thing  if  he  but  speak  your  name  to  you, 
now  and  then,  with  a  look  of  love.  He  will  speak  that 
name.  "  When  thou  passest  through  the  waters  I  will 
be  with  thee,  and  through  the  rivers  they  shall  not  over- 
flow thee."  Let  come  what  will,  "  his  loving-kindness 
is  better  than  life." 

The  coming  month  you  are  expecting  an  event  which 
is  to  have  an  important,  it  may  be  an  all  important, 
bearing  upon  your  whole  future  life.  Some  child,  or 
near  and  dear  friend,  in  whom  you  are  bound  up,  may 
be  in  this  condition.  You  are  going  to  the  Lord's  ta- 
ble to-day.  He  that  sat  on  the  well  when  a  woman 
came  thither  to  draw,  and  uttered  to  her  some  of  the 
most  important  truths  of  his  ministry,  and,  we  trust, 
saved  her  soul,  but,  more  particularly,  he  whose  very 
first  words,  so  far  as  we  are  informed,  with  which  he 

10* 


114  THE    COMMUNION    SABBATH. 

broke  the  silence  of  the  tomb,  were,  "  Woman,  why 
weepest  thou  ?  "  expects  you.  It  will  be  a  favor  to  you, 
and  to  very  many  like  you,  we  know  not  how  many, 
perhaps  all,  if  we,  ministers,  who  conduct  the  service 
at  the  table,  refrain  from  much  speaking,  especially  on 
controverted  or  agitating  subjects,  an^  from  common- 
place remarks,  and  when  we  have  sent  forth  the  bread 
and  the  cup  to  you,  if  we  will  be  still,  and  '  let '  your 
*  religious  hours  alone.'  For  you  are  ready  to  finish 
the  quotation :  — 

"  Fain  would  my  eyes  my  Saviour  see, 
I  wait  a  visit,  Lord,  from  thee." 

Commune  with  him  respecting  this  great  event ;  think 
of  him  as  he  himself  was  passing  through  critical  sea- 
sons of  his  earthly  life  ;  call  him  "  forerunner,"  "  shep- 
herd," "Captain;"  "my  refuge  and  my  fortress;  my 
God,  in  him  will  I  trust."  Receive  his  body  and  blood, 
all  which  it  was  possible  for  him  to  give  you,  (or  he 
would  have  given  you  more,)  and  -while  he  pledges 
himself  to  you  in  this  way,  give  over  to  him  all  your 
precious  interests,  and  make  a  covenant  with  him  by 
sacrifice.  O  hallowed,  heavenly  moments!  What  a 
sight  is  a  communing  church,  their  heads  bowed  low  in 
converse  with  Christ.  What  a  being  Christ  is,  Imman- 
uel,  God  with  us,  at  the  side  of  every  one  of  those  dear 
saints  of  his,  and  at  the  minister's  side,  and  with  each  be- 
loved church  officer  who  bears  the  vessels  of  the  Lord. 


SALUTATIONS  AT  THE  SEPULCHRE.         115 

What  a  season  must  communion  seasons  be  to  Christ. 
Bethlehem  !  Gethsemane  !  Calvary  !  Olivet !  these  are 
rivals  with  you  in  the  Saviour's  interest,  when  his 
saints  commune  with  him  over  his  body  and  blood. 
The  little  church  of  converted  Aborigines  w^ith  their 
faithful,  loving  teachers,  the  church  in  the  greater  wil- 
derness of  heathenism  and  paganism  beyond  sea,  the 
church  of  emigrants  with  household  utensils  for  flagons 
and  cups,  the  ship's  company  in  mid  ocean,  the  dying 
saint  and  the  two  or  three  who  are  gathered  together  at 
the  bedside,  and  the  great  missionary  convocation  rep- 
resenting as  nearly  as  possible  the  kindreds  of  the  earth, 
are  scenes  to  Christ  in  which  he  begins  to  see  of  the 
travail  of  his  soul  and  to  be  satisfied.  The  crown  of 
the  whole  is,  that  to  each  he  says,  "  Mary !  "  and  that 
every  Mary  can,  with  truth,  say,  "  This  is  my  beloved, 
and  this  is  my  friend." 

Perhaps  you  need  to  come,  and  are  coming,  to  the 
table,  as  one  who  has  very  much  to  confess,  and  to 
be  forgiven.  The  annunciation  and  approach  of  the 
Communion  Sabbath  may  have  arrested  and  awakened 
you  in  sin,  or  forgetful ness,  or  in  some  departure  from 
God.  You  may  have  grown  cold  and  careless.  Pleas- 
ure may  have  enticed  you,  some  earthly  love  may  have 
beguiled  you.  How  has  it  been  with  your  Bible,  and 
prayer  ?  We  are  told  that  at  one  of  the  missionary 
schools  in  the  East,  the  praying  girls  at  one  time  had 
each  her  retreat  for  prayer  in  the  jungle   hard  by,  to 


116  THE    COMMUNION    SABBATH. 

which  the  trodden  grass  pointed  the  way,  but  when  she 
had  become  prayerless,  it  passed  into  a  proverb  :  Her 
path  to  the  bush  is  grown  over.  How  is  this  with  you  ? 
If  you  have  wandered,  be  not  dismayed.  One  office  of 
Christ  as  Shepherd  is  thus  expressed :  "  He  restoreth 
my  soul."  In  its  connection,  it  is  affecting  to  read  the 
last  verse  of  the  one  hundredth  and  nineteenth  Psahn, 
and  to  think  that  a  man  who  had  made  that  record  of 
religious  experience  and  piety,  should  find  it  necessary 
to  close  all  by  saying,  "  I  have  gone  astray  like  a  lost 
sheep ;  seek  thy  servant,  for  I  do  not  forget  thy  com- 
mandments."    Let  us  have  hope. 

Are  you  on  a  journey  ?  are  you  in  the  midst  of  fash- 
ion, at  places  where  the  gay  world  has  her  throne? 
Jesus  comes  and  stands  in  the  midst,  and  says  "  Mary!" 
How  does  his  voice  sound  there  ?  Little  cares  he  for 
that  intoxicating  show  of  splendor  and  fashion,  and  all 
the  luxurious  feelings  which  make  revel  there ;  he 
comes  because  one  for  whom  he  died  and  intercedes,  is 
there,  and  into  that  wilderness  of  spiritual  things,  per- 
haps he  comes  to  find  the  sheep  which  he  had  lost. 
Is  his  voice  welcome  ?  When  he  says  "  Mary  !  "  do 
you  gladly  answer,  "  Master  !  "  Or  is  your  name  upon 
his  lips  in  such  a  place,  like  the  look  which  he  turned 
and  gave  to  Peter ;  and  would  your  name  spoken  there, 
or  anywhere,  by  Jesus,  make  you  go  out  and  weep  bit- 
terly ? 

You  are  engaged  in  some  self-denying  or  dutiful  act 


SALUTATIONS  AT  THE  SEPULCHRE.         117 

of  love  to  an  aged,  or  sick,  or  poor  relative,  or  friend,  or 
stranger.  Perhaps  your  companions  are  following  their 
innocent  or  their  delirious  pleasures,  and  have  left  you 
alone  with  your  duty  and  your  reflections.  Jesus  is 
there ;  and,  out  of  heaven,  is  there  a  moment  of  peace 
surpassing  that  when,  with  approving  look  and  tone, 
he  says  to  you,  "  Mary !  "  At  such  a  moment,  what  is 
the  whole  world  to  vou  ? 

Now  you  are  disappointed  in  something  on  which 
you  had  set  your  heart.  It  seems  that  the  whole  of 
life  now  will  be  a  different  thing,  a  gloomy  thing,  be- 
cause of  that  loss.  Your  sun,  you  say,  is  gone  down 
while  it  is  yet  noon. 

But  there  is  one  who  openeth  and  no  man  shutteth. 
He  meets  you  amidst  the  wreck  and  ruin  of  your  hopes. 
Perhaps  your  feelings  are  agonized.  Tears  are  your 
meat  day  and  night.  Inexpressibly  bitter  is  the  cup 
which  you  take  with  you  into  your  solitude  to  drink. 
There  is  one  who  took  from  the  same  hand  a  cup  far 
more  bitter.  You  have  found,  you  think,  your  Geth- 
semane,  but  Gethsemane  forbids  that  the  same  name 
be  applied  to  any  scene  of  trial  which  comes  to  us  ; 
trial,  too,  which  is  to  be  for  good  to  them  that  love  God. 
Remembering  Gethsemane,  he  says  to  you,  "  Mary  I  " 
'  Can  you  drink  of  the  cup  that  I  drink  of?  '  Will  you 
have  fellowship  with  me  in  my  sufferings  ?  These 
trials  are  a  part  of  redeeming  mercy,  and  that  ingredi- 
ent in  the  cup  which  makes  it  revolting,  serves  to  make 


118  THE    COMMUNION    SABBATH. 

it  efficacious.  If  he,  the  man  of  sorrows,  but  speak 
your  name  to  you  in  the  greatest  affliction,  it  is 
enough.  He  remembers  you.  '  The  Lord  thinketh 
upon  me.'     All  is  well. 

Now  we  see  you  at  the  grave's  side,  sorrowing  over 
that  mound,  or  at  the  door  of  that  tomb  which  has 
changed  the  world  for  you  into  a  vale  of  tears.  There 
comes  one  as  you  are  bowed  down  with  grief,  and  he 
needs  but  to  say,  "  Mary  !  "  and  what  then  ?  The  Res- 
urrection and  the  Life  bears  your  name  upon  his  lips, 
and  upon  his  heart,  and  it  is  graven  on  his  hands. 
These  words  of  Jesus  which,  it  has  already  been  ob- 
served, were  the  first  after  the  resurrection  of  which  we 
have  any  knowledge,  "  Woman,  why  weepest  thou  ? 
whom  seekest  thou  ? "  were  uttered  before  a  tomb. 
What  if  your  dead  should  appear  to  you  in  celestial 
beauty,  and,  side  by  side,  Jesus  should  also  appear? 
To  which  of  them  would  you  first  draw  nigh  ?  At 
whose  feet  would  you  fall?  Listantly  you  would  feel 
the  infinite  superiority  of  your  God  and  Saviour  to  a 
mere  worm,  however  endeared  and  however  longed  for. 
While  you  are  weeping  at  the  grave,  therefore,  know 
that  a  voice  is  speaking  to  you  far  more  to  be  desired 
than  that  of  the  loved  and  lost  friend  or  child.  "  I 
am  the  first  and  the  last."  Make  the  grave  the  place  to 
enthrone  Christ  in  your  heart,  and  his  love  and  sympa- 
thy will  help  you  to  enjoy  safely  the  luxury  of  grief; 
for  there  is  luxury  in  grief.     You  may  carry  your  sor- 


SALUTATIONS  AT  THE  SEPULCHRE.         119 

row  with  you  as  long  as  you  live ;  but  as  the  moisture 
of  the  climate  around  the  British  isles  clothes  England 
with  a  peculiar  verdure,  so  the  constant  presence  of  a 
sanctified  grief,  makes  the  heart  and  mind  like  a  green 
meadow,  opens  it  to  the  richest  influences,  and  renders 
it  prolific.  Let  the  risen  Saviour  but^peak  your  name 
occasionally  to  the  ear  of  your  faith  alone,  and  you 
will  go  in  the  strength  of  it  many  days. 

There  is  a  watch  word  for  us  in  Mary's  salutation : 
"  Master  !  "  —  "  Ye  call  me  Master,  and  Lord,  and  ye 
do  well ;  for  so  I  am.*'  That  word  must  be  the  ex- 
pression of  the  heartfelt  love  of  which  obedience  is  the 
best,  indeed  the  only  sure,  sign.  He  speaks  to  us,  dis- 
inclined to  duty,  shrinking  from  sacrifice  and  sufi'ering, 
from  death,  affliction,  protracted  grief.  He  calls  us, 
and  points  to  the  dark,  or  the  thorny,  or  the  narrow 
way.  "Master!"  our  response  must  be.  He  requires 
of  us  the  surrender  of  something  dear  to  us ;  calls  for 
aid  to  his  cause,  levies  contribution  upon  his  own 
which  he  has  given  us  ;  and  can  we  say,  —  do  we  say, 
from  the  heart,  "  Master !  "  We  are  not  our  own  ;  we 
are  bought  with  a  price;  what  is  our  ruling  motive? 
what  is  our  end  in  life  ?  do  we  look  upon  our  own 
things,  or  upon  the  things  which  are  Jesus  Christ's  ? 
Could  it  take  a  bodily  form,  what  passion,  what  pur- 
suit, what  desire,  what  employment  should  we  look 
upon  and  say,  "  Master!  ''     "  One  is  your  Master,  even 


j^\^ 


120  THE  cojiMuxiox  saeeat:!. 

Christ."  Do  you  know  him  by  that  name?  or  only  as 
Saviour  ?  "  He  is  thy  Lord ;  and  worship  thou  him." 
For,  "  What  offices  does  Christ  execute,  as  our  Re- 
deemer ?  " 

If  we  do  this  as  the  habit  of  our  lives,  there  will  be 
times  when  at  sudden  and  great  mercies  and  blessings, 
temporal  and  spiritual,  he  will  make  us  exclaim,  as 
Mary  did,  "  Master!"  Mary's  exclamation  was  one  of 
joy.  So  will  ours  frequently  be,  for  his  divine  power 
has  given  unto  us  all  things  pertaining  to  life  and  god- 
liness, and  among  them  exceeding  great  and  precious 
promises,  the  fulfilment  of  which,  beautiful  in  their  sea- 
son, will  be  to  us  like  the  discoveries  of  new  and  won- 
derful features  of  scenery  in  a  journey  through  a  land 
of  mountains  and  streams. 

There  is  a  time  coming  when  these  salutations  at 
the  Sepulchre  will  literally  be  exchanged  between  Christ 
and  you.  Three  times  in  one  discourse  the  Saviour 
says  of  every  one  that  believes  in  him,  "  And  I  will 
raise  him  up  at  the  last  day."  Standing  at  your  sep- 
ulchre, clothed  with  your  new  body  like  unto  Christ's 
own  glorious  body,  the  joy  of  your  heart  will  rise  higher 
than  ever  when  the  Saviour,  contemplating  your  perfect 
beauty,  his  own  gift,  and  rejoicing  with  you  in  it,  comes 
and  says  to  you,  "  Mary !  "  Then,  with  emotions  which 
will  be  heaven  begun,  and  with  large  advances  of  its 
joy,  you  will  see  the  King  in  his  beauty,  and,  O  word 


SALUTATIONS    AT   THE    SEPULCHRE.  121 

of  rapture,  spoken  then  with  new  meaning,  you  will 
say  "  Master ! "  You  who  have  followed  him  here  in 
the  straight  and  narrow  way,  in  darkness,  in  lengthen- 
ing shadows  and  sorrows,  and  to  many  a  grave,  will 
then  turn  and  follow  him  into  heaven.  As  we  look  for 
this,  we  must  desire  and  ask  now  to  hear  our  names 
from  his  lips  in  the  way  of  constant  admonition  and 
exhortation  ;  and  as  constantly,  and  with  corresponding 
love,  our  hearts  must  say  to  him,  "  Master ! " 

"  Master !  may   we  ever  sav, 
Taken  from  the  world  away, 
See  thy  faithful  servants,  see, 
Ever  gazing  up  to  thee. 
Grant,  though  parted  from  our  sight, 
High  above  yon  azure  height, 
Grant  our  souls  may  thither  rise, 
Following  thee  beyond  the  skies. 

"  Ever  upward  let  us  move, 
Wafted  on  the  wings  of  love. 
Looking  when  our  Lord  shall  come, 
Looking  for  a  happier  home. 
There  we  shall  with  thee  remain. 
Partners  of  thy  endless  reign. 
There  thy  face  unclouded  see. 
Find  a  heaven  of  heavens  in  thee." 


11 


IX. 

THE  WALK  TO  ElVOIAUS. 


"And  it  came  to  pass,  that  while   they   communed   together, 

AND     REASONED,    JeSUS     HI3ISELF     DREW     NEAR,     AND     WENT    WITH 

THEM." 

« 

Perhaps  these  two  men  lived  at  Emmaus,  for  when 
they  arrived  there,  they  invited  the  stranger,  who  had 
joined  them  on  their  way,  to  abide  with  them.  Per- 
haps they  had  been  to  Jerusalem  for  to  worship.  "  And 
they  talked  together  of  all  these  things  which  had  hap- 
pened." Never  had  a  week,  since  creation,  comprised 
such  events,  nor  had  creation  witnessed  events  more 
interesting  and  important.  These  two  men,  not  of  the 
number  of  the  twelve,  were,  however.  Christian  believ- 
ers ;  the  name  of  one  of  them,  only,  Cleopas,  we  know. 
"  They  communed  together,  and  reasoned."  The  tomb 
of  Christ  has  been  opened,  and  the  body  is  not  there. 
What  means  this  ?  Where  is  he  ?  They  asked  ques- 
tions of  each  other ;  the  one  expressed  a  doubt,  the 
other  a  hope ;  he  a  difficulty,  and  the  other  a  solution. 

(122) 


THE   WALK   TO    EMMAUS.  123 

So  they  reasoned  together  in  great  darkness  ;  and  the 
blind  was  leading  the  blind. 

A  man  drew  near  and  passed  along  the  same  road. 
Their  earnestness,  their  frequent  exclamation,  their  lift- 
ing up  of  their  hands,  their  deep-drawn  sighs,  warranted 
a  kind  inquiry,  "  What  manner  of  communications  are 
these  that  ye  have  one  with  another  as  ye  walk  and  are 
sad?"  There  was  only  one  subject,  it  seemed  to  them, 
which  could  then  be  thought  of.  "Art  thou  only  a 
stranger  in  Jerusalem,  and  hast  not  known  the  things 
which  are  come  to  pass  there  in  these  days  ?  " 

We  read  that  "counsel  in  the  heart  of  man  is  like 
deep  waters ;  but  a  man  of  understanding  will  draw  it 
out."  This  stranger  evidently  knew  how  to  lead  on 
the  conversation,  and  draw  out  the  secret  thoughts  and 
feelings  of  the  two  men  ;  nor  did  they  need  much  urg- 
ing, but  told  him  of  Jesus  of  Nazareth,  '  and  how  the 
chief  priests  and  our  rulers  delivered  him  to  be  con- 
demned to  death,  and  have  crucified  him.  But  we 
trusted  that  it  had  been  he  which  should  have  redeemed 
Israel,  and  besides  all  this,  to-day  is  the  third  day  since 
these  things  were  done,'  that  third  day  of  which  he  repeat- 
edly spoke.  Whether  he  is  risen  or  not,  we  cannot  tell. 
The  soldiers  who  watched  him  say,  that  some  of  our 
number  came  by  night  and  stole  him  away  while  they 
slept.  In  confirmation  of  it,  the  priests  and  scribes  say 
that  one  of  his  twelve  disciples  was  certainly  a  thief,  and 
that  they  were  all,  probably,  thieves,  and  have  stolen  the 


124  THE    COMMUNION    SABBATH. 

body  to  persuade  men  that  he   is  risen.     Perhaps  there 
is  ground  for  this  accusation ;  if  Judas   betrayed   him 
for  money,  who  knows  that  Philip  has  not  deceived  us, 
or  that  Matthew,  or  James,  has  not  acted  a  foul  part. 
Had  Christ  really  risen   from  the  dead,  he  would  have 
appeared  to  his  friends  before  this.     He  who  came  to 
them  in   a   storm  upon   the  lake,  walking  on  the  sea, 
knew  full  well  what  troubled  hearts  we  must  have  had 
at  his   death,  and  how  we  looked  for  that  *  third  day,' 
which  has  come,  and  is  nearly  past;  but  where  is  he? 
Besides,  had  he  risen  from  the  dead,  he  would  not  have 
risen  privately.     Was   the   sun   darkened  when  he  was 
crucified  ?     What  signs   and  wonders    might  we    not 
have   expected  when   he   came  to   life !     Did  the  earth 
quake,  the  rocks  rend,  the   dead  rise,  when   he   died  ? 
Surely  his  resuiTCction  would  have  been   hailed  by  all 
nature  with   demonstrations  of  joy,   and  not  only  the 
dead,  but  all  heaven  would   have   signified  their  more 
intense  interest  in  such  a  triumph   over  the   Saviour's 
enemies.     Nor  would  he   have  failed  to  use  his  resur- 
rection to  confound  his  foes.     We  have  borne  ridicule 
and  insults  as  the  friends  of  our  crucified  master ;  he 
would   have  come  forth  from  the  tomb,  if  alive,  in  a 
manner  that  would  have  shaken  Jerusalem  to  its  foun- 
dations, and  forever  have  silenced  his  foes.     But  he  is 
gone  from  his  tomb.     Angels,  indeed,   say,   or  rather 
our  women   say,  that  he  is  risen.     The  women   must 
have  been   deceived,  and  yet  the  body  was   not  there. 


THE   WALK   TO    EMMAUS.  125 

But  we  trusted  it  had  been   he  which   should  have  re- 
deemed Israel. 

The  stranger  could  hear  no  more.  "  O  fools,  and 
slow  of  heart  to  believe  all  that  the  prophets  have  spo- 
ken." We  are  willing  to  be  called  fools  when  a  man 
has  good  news  for  us,  and  we  care  not  if  we  are  con- 
founded and  put  to  shame,  may  but  our  fears  be  proved 
to  be  without  foundation.  The  inquiring  stranger,  this 
apparently  uninformed  man,  this  Parthian,  or  Cretan, 
this  wayfaring  man,  though  a  fool  in  their  first  impres- 
sions of  him,  suddenly  appeared  possessed  of  perfect 
knowledge  on  the  subject  which  perplexed  and  dis- 
tressed them.  He  undertook  to  show  that  all  which 
had  happened  was  precisely  in  accordance  with  the 
Bible.  He  brought  to  mind  such  words  as  those  from 
Zechariah ;  "  Awake,  O  sword,  against  my  shepherd, 
and  against  the  man  which  is  my  fellow,  saith  the 
Lord  of  hosts ;  smite  the  shepherd,  and  the  sheep  shall 
be  scattered ;  "  and  from  Daniel :  "  And  after  three- 
score and  two  weeks  shall  Messiah  be  cut  off,  but  not 
for  himself;"  and  from  Micah :  "  They  shall  smite  the 
judge  of  Israel  with  a  rod  upon  the  cheek."  He  re- 
minded them  that  Isaiah  said  :  "  He  was  taken  from 
prison  and  from  judgment,  and  who  shall  declare  his 
generation?  for  he  was  cut  off  out  of  the  land  of  the  liv- 
ing ;  for  the  transgression  of  my  people  was  he  stricken. 
And  he  made  his  grave  with  the  wicked  and  with  the  rich 
in  his  death."     David  foretold  respecting  his  garments 

11* 


126  THE    COMMUXIOX    SABBATH. 

parted,  and  that  for  his  vesture  they  would  cast  lots.    He 
uttered  the  very  words  which  the  crucifiers  used  :  "  He 
trusted  in  the  Lord  that  he  would  deliver  him ;  let  him 
deliver  him,  seeing  he  delighteth  in  him."     Then  begin- 
ning at  Moses,  no  doubt  he  reminded  them  of  the  pas- 
chal lamb  and  scape-goat,  and  of  the  two  birds,  one  of 
which  was  to  be  killed  in  sacrifice,  and  the  other,  dipped 
in  his  fellow's  blood,  was  to  go  free.     All  this  plainly 
foretold   a  suffering   Messiah.     But  their  conversation 
was  interrupted  by  their  arrival   at  Emmaus,  and  as 
the  two  men  turned  toward  their  house,  the  stranger, 
as   any  modest  stranger  would  have  done,  kept  on,  or 
'made  as  though  he  would  have  gone  further.'     In  the 
beautiful  spirit  of  eastern  hospitality,  "  they  constrained 
him,  saying,  Abide  with  us,  for  it  is  toward  evening, 
and  the  day  is  far  spent.     And  he  went  in  to  tarry  with 
them." 

And  now  their  interest  in  the  stranger  grew  to  won- 
der and  astonishment.  Suddenly  their  guest  became 
their  host.  "  And  it  came  to  pass  as  he  sat  at  meat 
with  them,  he  took  bread,  and  blessed  it,  and  brake, 
and  gave  to  them."  .  What  new  surprise  was  there ! 
A  beneficiary  has  assumed  to  be  benefactor ;  he  repays 
their  benefit  with  a  benediction  ;  it  was  their  own  bread 
which  he  was  eating,  yet  he  assumes  to  bless  it,  and 
break  it,  and  offer  it  to  them!  No  time  ensued  for 
inquiry,  or  for  the  expression  of  surprise.  '  And  their 
■eyes  were  opened,  and  they  knew  him,  and  he  vanished 


THE   WALK   TO    EMMAUS.  127 

out  of  their  sight.'  Christ  is  risen.  Risen  ?  we  have 
been  wallving  with  him ;  he  has  been  talking  with  us, 
he  has  been  a  guest  at  our  board.  They  asked  one  of 
the  other  if  he  ever  had  such  feelings  during  a  conver- 
sation, if  discourse  ever  excited  such  peculiar  emotions. 
"  And  they  said  one  to  another.  Did  not  our  heart 
burn  within  us  while  he  talked  with  us  by  the  way,  and 
while  he  opened  to  us  the  Scriptures  ?  " 

Where  did  they  sleep  that  night  ?  Could  they  sleep 
at  all  ?  Could  they  sleep  at  Emmaus  ?  "  They  rose 
up  the  same  hour  and  returned  to  Jerusalem." 

What  a  different  walk  they  now  had  ;  what  different 
men  they  were ;  what  a  new  world  they  were  in ;  all 
nature  seemed  to  them  to  be  praising  God;  "now 
glowed  the  firmament  with  living  sapphires  ; "  the  moun- 
tains and  the  hills  broke  forth  before  them  into  singing, 
and  all  the  trees'  of  the  field  clapped  their  hands. 

They  went  to  carry  good  tidings,  but  when  they 
arrived,  "  they  found  the  eleven  gathered  together,  and 
them  that  were  with  them,  saying.  The  Lord  is  risen 
indeed,  and  hath  appeared  unto  Simon."  Those  two 
witnesses  confirmed  their  faith  by  relating  what  things 
v^^ere  done  in  the  way,  and  how  he  was  known  of  them 
in  the  breaking  of  bread.     • 

"  And  as  they  thus  spake,  Jesus  himself  stood  in  the 
midst  of  them  and  said,  Peace  be  unto  you."  Emmaus 
did  not  detain  him  that  night ;  he  knew  that  the  two 
friends  had  hastened  back  to  their  company,  and  that 


128  THE    COMMUXIOX    SABBATH. 

there  would  be  a  scene  of  deep  interest,  as  they  received 
and  gave  intelligence  respecting  him.  So  he  fulfilled 
that  promise :  "  I  will  not  leave  you  comfortless,  I  will 
come  unto  you."  There  was  great  kindness  in  the 
salutation  which  he  gave  that  company,  for  who  were 
they  ?  Men  who  could  not  watch  with  him  one  hour ; 
all  but  two  had  forsaken  him  and  fled,  and  of  these 
two,  one  soon  denied  him,  and  they  seem  to  have  given 
no  credit  to  his  promises.  Yet  he  comes  and  stands 
in  the  midst  of  them  and  says,  "  Peace  be  unto  you." 
Let  us  leave  them  here,  and,  reviewing  the  walk  to 
Emmaus,  see  the  instruction  which  it  affords. 

What  was  the  object  of  Christ  in  so  remarkable  an 
appearance  to  these  two  men  ? 

It  does  not  seem  that  the  object  was  to  convince  the 
residue,  for  when  these  two  arrived,  they  were  them- 
selves saluted  by  the  eleven  with  the  information  that 
Christ  had  risen.  Besides,  as  they  spake,  Jesus  himself 
appeared  and  stood  in  the  midst  of  them. 

We  may,  therefore,  conclude  that  the  walk  to  Em- 
maus, and  all  which  was  connected  with  it,  was  an 
illustration  of  the  Saviour's  love  for  the  individuals  of 
his  people.  We  cannot  find  any  great  or  important 
object,  as  it  would  generally  be  viewed,  to  warrant 
such  an  interview  on  the  part  of  Christ  with  those  two 
men  ;  and  we  must  therefore  ascribe  it  wholly  to  the 
Saviour's  regard  for  each  of  his  friends.  Here  were  two 
of  them    greatly   distressed    on  his   account.     Sincere 


THE   WALK   TO    EMMAUS.  129 

inquirers  after  the  truth,  they  were,  nevertheless,  con- 
founded by  the  failure  of  Christ  to  manifest  himself  in 
a  public  resurrection.  This  seems  to  have  troubled 
them.  They  looked  that  his  resurrection  should  be  as 
public  as  his  crucifixion,  his  triumph  as  signal  as  his 
defeat,  but  the  secret  disappearance  of  his  body  from 
the  tomb,  confirmed  the  current  story  that  some  of  his 
disciples  had  stolen  his  body,  and  that,  really,  he  had 
not  risen. 

Now  perhaps  these  two   men,  in  leaving  Jerusalem, 
were  leaving  Christ,  and  his  cause,  and  his  friends,  for 
ever,  persuaded  that  the  whole  mystery  of  Christ's  life 
and  death  had  proved,  at  last,  a  deception,  and  they 
were  prepared  to  add  these  things  to  the  list  of  delu- 
sions, some  of  which,  with  a  mixture  of  good  deeds, 
had  only  raised  the  hopes  of  men  to  disappoint  them. 
And  now  they  were  irrecoverably  in  despair,  unless  some 
further  light  from  heaven  should  break  forth.     But  it 
came  to  pass  as  they  communed  together  and  reasoned, 
Jesus  himself  drew  near  and  went  with  them.     Is  not 
this  like  him  ?     Did  he  not  say,  I  know  my  sheep  ?     If 
one  or  two  out  of  a  flock  wander,  or   are  cauo:ht  in   a 
thicket,  or  sink  in  mire,  a  shepherd  needs  no  great  pub- 
lic event  or  influence  to  make  him  leave  the  flock  and 
go  after  that  which  is  lost  until  he  find  it.     The  great 
blessedness  of  those  who  have  Christ  for  a  shepherd  is, 
as  much  as  any  thing,  in  this,  that  every  one  enjoys  his 
undivided  love  and  care.     As  a  shepherd's  whole  mind. 


130  THE   COMMUNION    SABBATH. 

and  strength  are  concentrated  on  one  sheep  in  trouble, 
our  good  Shepherd  as  readily  expends  thought  and  care 
upon  each  of  us  as  though  we  were  his  only  charge. 
It  is  related  as  a  wonderful  thing  of  Philip  of  Macedon, 
that  he  could  call  every  private  soldier  in  his  army  by 
name.  It  were  but  a  partial  consolation  and  comfort 
if  we  enjoyed  the  love  of  God  and  the  presence  of 
Christ  only  in  common  with  others  ;  but  while  he  loves 
the  gates  of  Zion  more  than  all  the  dwellings  of  .lacob, 
and  where  two  or  three  are  gathered  together,  in  his 
name,  he  is  pledged  to  come,  still  he  tells  us,  (and  he 
says  it  after  exalting  our  conceptions  of  him  as  '  the  high 
and  lofty  One  that  inhabiteth  eternity,  whose  name  is 
Holy,  that  dwelleth  in  the  high  and  holy  place,')  that 
to  this  man  he  will  look,  even  to  him  who  is  poor  and 
of  a  contrite  spirit,  and  who  trembles  at  his  word. 

Therefore  in  the  sadness  and  sorrow  of  these  two 
loving  but  stricken  hearts,  Jesus  found  reason  and  op- 
portunity enough  for  a  special  manifestation  of  his 
loving-kindness.  We  may,  therefore,  each  have  Christ's 
presence  with  us  whenever  we  need  it.  '  The  Lord  is 
my  Shepherd,'  as  well  as  the  shepherd  of  Israel. 

"  My  noonday  walks  he  shall  attend, 
And  all  my  midnight  hours  defend." 

His  first  appearances  after  his  resurrection  were  to  indi- 
viduals. When  you  pray,  he  is  within  reach  of  your 
voice  ;  when  you  are  sick,  he  is  by  your  bed  ;  when  you 


TUE    WALK   TO    EMMAUS.  131 

are  in  perplexity  and  darkness,  he  draws  nigh ;  at  his 
table,  he  sups  with  you. 

But  it  is  a  good  thing  when  two  of  his  friends  hold 
communion  with  regard  to  him,  or  any  thing  relating 
to  his  cause.  Never  are  we  deeply  interested  in  private, 
personal  matters,  or  in  a  society,  or  in  any  project,  with- 
out taking  counsel  of  some  friend.  It  is  well  for  one 
who  is  interested  in  religion  to  converse  with  one  who 
is  in  like  circumstances  ;  and  if  they  together  should 
seek  Christ,  they  might  be  specially  sure  of  his  pres- 
ence. It  would  show  an  interest  and  earnestness  which 
he  would  not  fail  to  regard.  When  two  members  of  a 
congregation  come  to  a  pastor  and  tell  him  that  they 
have  agreed  to  be  companions  in  seeking  Christ,  or  that 
they  have  helped  each  other  in  finding  him,  few  things 
bring  greater  pleasure  to  that  pastor's  heart.  When 
they  together  draw  near  to  Christ,  and  invoke  his  love 
and  care,  he  does  not  forget  the  spirit  of  his  promise  to 
any  two  who  shall  "agree  on  earth  as  touching  one 
thing. 

It  is  pleasant  when  two  brothers,  or  two  sisters,  make 
each  other  confidential  friends  with  regard  to  their  re- 
ligious feelings.  The  distance  between  members  of  the 
same  family  with  regard  to  religious  conversation  and 
communion,  the  common  saying  and  feeling,  I  can  talk 
with  every  one  else  more  freely  than  with  those  of  my 
own  family,  is  owing  very  much  to'  a  consciousness  of 
inconsistency  in  little   things  which  is  recognized  at 


132  THE    COMMUNION    SABBATH. 

home,  and  to  those  little  differences,  or  faults,  or  tres- 
passes, which  make  the  thought  of  communing  together 
in  spiritual  things,  repulsive.  Strangers  do  not  know 
these  easily  besetting  sins.  But  if  we,  members  of  the 
same  family,  seek  sweet  counsel  together,  if  brothers, 
if  sisters,  would  accustom  themselves  to  pray  together, 
if  during  some  heavy  calamity  which  has  fallen  on  the 
house,  or  under  the  influence  of  some  great  blessing, 
they  should  begin  this  practice,  and  while  their  hearts 
are  under  the  subduing  inflnence  of  sorrow  or  joy,  they 
should  together  seek  God,  and  become  attached  as 
Christians  by  such  communion  w4th  each  other  and 
with  Christ,  these  petty  inconsistencies  would  be  greatly 
prevented,  family  ties  w^ould  feel  the  more  powerful 
bond  of  a  divine  love,  family  religion  would  be  greatly 
promoted,  there  would  be  Christian  friendships  in  fam- 
ilies, beautiful  and  strong,  and  that  sad  distance  and 
alienation  which  too  often  exists  between  the  children 
of  a  family  and  extends  through  life,  would  be  ex- 
changed for  that  unity  which  is  described  by  inspiration 
as  "  good  and  pleasant,"  One  great  device  of  Satan  is 
to  make  disunion  and  alienation  ;  love  and  concord  are 
to  him  hateful ;  but  our  Saviour  associated,  in  the  minds 
of  his  disciples,  with  the  memorial  of  his  love  to  them, 
an  act  of  condescension  and  kindness,  in  washing  their 
feet,  w^hich  ought  to  be  remembered  and  applied  by  us 
in  all  our  relations  to  one  another  as  often,  at  least,  as 
we  sit  together  at  his  table.     Husbands  and  wives  who 


THE   WALK   TO    EMMAUS.  133 

love  Christ,  are  most  perfectly  furnished  with  opportu- 
nities for  this  Christian  fellowship.  Without  formality, 
without  previous  agreement,  they  converse  on  things 
most  deeply  interesting  which  pertain  to  Christ  and  re- 
ligion, and  their  souls  make  them  like  the  chariots  of 
Amminadib.  O  what  a  loss  it  is  when  a  husband  and 
wife  can  have  no  communion  together  about  these 
things.  Claudius  Buchanan,  writing  to  his  sister,  said, 
"  While  your  dear  husband  is  spared  to  you,  and  you  are 
spared  to  him,  enjoy  as  much  spiritual  converse  together 
as  possible.  For  when  the  separation  comes,  you  will 
reproach  yourselves  bitterly  if  you  have  not  been  ten- 
derly communicative  on  this  subject." 

One  way  in  which  Christ  teaches  and  assists  us  is, 
by  making  us  tell  him  our  troubles.  This  is  forcibly 
illustrated  by  this  walk  to  Emmaus.  Whenever  our 
hearts  seem  as  though  they  would  break,  and  we  go 
alone,  or  with  a  friend,  and  spread  our  complaints  be- 
fore Christ,  whenever  the  burden  is  so  great  that  we 
fall  down  before  God  and  rehearse  all  our  grief,  it  is 
always  the  case,  as  in  the  instance  now  before  us,  that 
it  is  he  who  is  making  us  relate  our  sorrows,  and  plead 
our  cause,  in  order  that  we  may  have  full  views  of  the 
difficulty,  and  appreciate  the  help  wiiich  he  only  can 
give,  and  be  prepared  to  receive  answers  of  peace. 
Thus  he  did  with  these  two  men.  "  What  things  ?  " 
he  said.  He  assumes  to  be  an  inquirer,  and  draws 
from  them  the  full  measure  of  their  trouble,  and  lets- 

12 


134  THE   COMMUNION    SABBATH. 

them  see  it  clearly  by  stating  it  themselves,  and  dwell- 
ing upon  it,  to  convince  him  how  great  it  is ;  and 
then  he  proceeds  to  help  them.  Thus  he  delays  to 
answer  prayer  for  help,  because  we  have  not  yet  seen 
and  felt  the  diversified  nature  of  our  affliction ;  it 
is  made  to  turn  its  sharper  points  upon  us,  slowly  and 
surely,  till  we  feel  ready  to  die,  and  then  we  can  best 
feel  our  ill  desert,  and  understand  the  depth  of  his 
mercy.  So  when  we  cast  our  burden  upon  him,  he 
fulfils  the  promise  that  he  will  sustain  not  merely  the 
"  burden,"  but  "  thee."  As  a  way-worn  traveller  on 
foot  asks  one  who  drives  by,  to  carry  his  burden,  and 
the  kind  man  says,  I  will  take  you  also,  by  casting  his 
burden  on  this  man,  the  man  sustained  him.  The  bur- 
den may  not  be  parted  from  us  ;  but  grace  is  given 
sufficient  for  the  burden  and  the  thorn.  When  we  are 
sick,  for  example,  with  some  perplexing  illness,  how 
seldom  do  men  consult  God,  and  lay  their  case  in  his 
hands  before  consulting  a  physician.  Here  was  Asa's 
sin,  when  he  was  diseased  in  his  feet.  But  when  we 
consult  God,  his  chosen  method  is  to  make  us  consult 
men.  He  might  have  relieved  the  mind  of  the  praying 
Cornelius  by  direct  disclosures ;  but  no,  he  must  send 
for  Peter ;  and  Saul  of  Tarsus  could  easily  have  had 
visions  and  revelations  of  the  Lord,  but  instead  of  this, 
Ananias  must  go  and  lay  his  hands  upon  him. 

In   connection   with   this,   it   is    also   interesting   to 
notice,  in  this  walk  to  Emmaus,  how  Christ  honors  the 


THE   WALK   TO    EMMAUS.  135 

Old  Testament.  Instead  of  beginning  with  his  own 
life,  he  began  at  Moses  and  all  the  prophets.  One  in- 
structive way  for  an  intelligent,  thinking  inquirer  who 
would  fully  know  the  doctrine  of  Christ,  is  to  begin  at 
Moses ;  and  therefore  the  epistle  to  the  Hebrews,  which 
is  well  suited  to  that  class  of  minds,  is,  very  much  of  it, 
a  commentary  on  Moses  and  Aaron  as  types  of  Christ. 
If  the  Old  Testament  was  enough,  in  the  Saviour's 
judgment,  to  inform  and  satisfy  those  men  about  him, 
what  can  we,  with  the  finished  revelation  of  God  in 
our  hands,  need  more?  But  what  is  worse  than  to 
destroy  the  confidence  of  a  man  in  this  Bible  I  As  we 
meet  with  sly  insinuations  against  it  in  our  popular 
literature,  it  is  pleasant  to  contrast  with  them  the  sim- 
plicity and  artlessness  with  which  these  sacred  penmen 
tell  us,  so  honestly,  of  their  doubts  about  Christ's  resur- 
rection, .the  event  on  which  every  thing  relating  to 
Christianity  turned.  But  it  seems  to  have  been  a  hard 
thing  to  convince  them.  They  were  slow  of  heart  to 
believe  ;  Christ  needed  to  make  them  handle  him;  and 
he  eat  before  them ;  and  even  then,  all  were  not  per- 
suaded ;  and  at  the  very  close,  on  the  mount  of  ascen- 
sion, it  is  said  that  they  believed,  "  but  some  doubted." 
How  cruel  to  charge  these  simple-hearted  men  with 
stealing,  and  palming  a  lie  on  the  world-;  and  yet  is  it 
less  cruel  to  represent  them  as  inventing  a  story  in  any 
degree,  or  narrating  any  thing  which  was  not  true  to 
the  utmost  letter  ? 


136  THE   COMMUNION   SABBATH. 

The  darkest  methods  of  God's  providence  are  fre- 
quently his  choicest  blessings.  The  way  to  deliver 
Israel  was,  to  pour  darkness  and  seeming  confusion 
upon  the  hopes  of  believers  by  the  selfsame  events 
which,  in  all  their  sadness  and  gloom,  the  prophets  had 
testified  must  happen.  If  any  great  calamity  is  hap- 
.pening  to  you,  and  you  love  God,  you  may  be  sure 
that  it  will  be  attended  or  followed  by  some  great  good. 
"  Ascribe  ye  strength  unto  God ;  his  excellency  is  over 
Israel,  and  his  strength  is  in  the  cloudsP 

We  ought  to  believe.  The  evidence  in  religion  is 
•overwhelming.  Pitiably  weak  and  foolish,  as  well  as 
inconsistent,  is  our  inability  to  believe  the  most  impor- 
tant things,  under  the  most  powerful  evidence,  yet  be- 
lieving fables  and  follies  on  the  slightest  foundation. 
We  should  come  with  our  difficulties  to  God,  in  prayer, 
and  remember  the  truth  of  Luther's  inscription  in  his 
study :  "  To  have  prayed  well  is  to  have  studied  well." 
God  the  Spirit  can  do  for  us,  in  a  Sabbath  day's  jour- 
ney, more  than  all  books  and  teachers  and  the  studies 
of  a  lifetime  without  him,  can  accomplish.  We  should 
ask  for  faith  as  we  ask  for  health,  or  escape  from  drown- 
ing, or  help  in  a  dying  hour. 

Unless  we  make  the  sufferings  of  Christ  the  first 
•object  of  his  coming,  we  have  no  such  Redeemer  as 
the  Bible  represents.  "  Ought  not  Christ  to  have  suf- 
fered these  things,  and  to  enter  into  his  glory  ?  "  The 
prophets  were   "  searching  diligently  what,   and  what 


THE   WALK   TO    EMMAUS.  137 

manner  of  time,  the  Spirit  of  Christ  which  was  in  them 
did  signify,  when  it  testified  beforehand  the  sufferings 
of  Christ  and  the  glory  that  should  follow^."  The  great 
defect  in  the  opinions  of  many  respecting  Christ  is.  His 
sufferings  are  not,  in  their  view,  his  main  object.  They 
confirm  his  example ;  they  happened  in  the  way  of 
martyrdom ;  and  they  powerfully  attest  his  sincerity, 
and  his  doctrines.  Such  is  not  the  Messiah  of  the  Old 
Testament  and  the  Jesus  of  the  New.  Some  make 
the  declared  object  of  his  sufferings  and  of  his  blood 
only  metaphorical.  They  have  no  Redeemer.  Christ 
was  "  slain  from  the  foundation  of  the  world,"  his  suf- 
ferings and  death  having  an  effect  as  soon  as  man  fell. 
If  we  would  "  behold  his  glory,"  as  he  prayed  that  we 
may,  we  must  see  it  through  his  sufferings,  for  he  suf- 
fered these  things  that  he  might  "  enter  into  his  glory." 
As  there  was  no  reason  why  these  early  disciples 
should  love  Christ  and  be  interested  in  him,  and  his 
cause,  more  than  we,  like  them  we  should  have  our 
Christian  friendships,  growing  out  of  attachment  to 
him  and  his  service.  Christian  friendships  attract  the 
notice,  they  secure  the  company,  of  Christ.  We  must 
love  and  prize  our  church-meetings,  endeavor  to  make 
them  more  and  more  spiritual  and  Christlike,  remov- 
ing from  them  every  thing  which  interrupts  harmony, 
and  conducting  them  so  as  to  look  confidently  for  the 
Saviour's  presence  in  them.  We  must  cultivate  habits 
of  social  prayer,  join  with  one  another  in  visits  to  the 

12* 


138  THE    COMMUNION    SABBATH. 

throne  of  grace  ;  the  walk  to  Emmaus,  and  from  Em- 
maus,  may  be  enjoyed  often  with  some  Christian  friend, 
our  eyes  opened  and  our  heart  burning  within  us,  and 
a  Saviour  believed  in  and  adored,  at  our  side.  We 
shall  have  such  converse  in  the  heavenly  Jerusalem  ; 
those  who  love  each  other  here,  in  Christ,  will  love  each 
other  there  ;  brothers,  sisters,  you  will  not  be  afraid,  nor 
ashamed,  to  manifest  Christian  feelings  to  each  other 
there.  The  love  of  pious  husbands  and  wives  here, 
will  be  surpassed  there,  for  they  will  love  each  other, 
chiefly,  as  they  see  the  likeness  of  Christ  in  each  other, 
and  together  behold  him  walking  with  them. 

When  those  men  w^ent  to  Emmaus  with  Christ  at 
their  side,  other  travellers,  no  doubt,  passed  by,  and  no- 
ticed three  men  walking  and  talking  together  ;  but  they 
knew  not  that  little  group  of  three,  nor  what  eternal 
interest  was  in  the  subject  of  their  conversation.  They 
knew  not  the  Lamb  of  God,  they  knew  not  the  final 
Judge  of  men  and  angels,  in  communion  with  these 
two  Christians.  Our  table  to-day,  like  the  table  of 
Emmaus,  has  one  with  whom  you  would  esteem  it  an 
honor  to  sit,  did  you  know  him.  He  is  the  risen  Re- 
deemer, our  ascended  Lord,  our  Intercessor ;  he  will  be 
our  Judge.  When  your  friends  come  home  from  the 
table,  they  wiU  be  able  to  tell  what  things  were  done  in 
the  way,  and  how  he  was  made  known  to  them  in  the 
breaking  of  bread.  O  that  you  would  anticipate  them, 
when  you  meet  them  again,  and  say,  '  The  Lord  is  risen 


THE   WALK  TO    EMMAUS.  139 

indeed,  and  hath  appeared  unto  me.'  With  you  in  your 
retirement,  while  his  people  are  at  his  table,  he  who 
drew  near  to  those  two  men  in  their  lonely  and  sad 
walk,  will  love  to  be ;  and  he  will  break  the  bread  of 
life  to  you  alone,  and  bless  you,  as  he  blessed  those  two 
at  their  table,  at  Emmaus. 

And  now.  Saviour,  we  have,  as  it  were,  reached  Em- 
maus. We  have  spread  a  table  for  thee,  and  what  a 
table  !  We  wait  for  thee  to  take  the  bread,  and  bless 
it,  and  give  it  to  us,  for  it  is  thy  body ;  and  here  is 
thy  blood !  Our  eyes  are  opened ;  we  know  thee ;  thou 
wilt  not  vanish  from  our  sight.  With  some  of  us,  "  the 
day  is  far  spent ; "  and  with  some  who  little  suspect  it. 
"Abide  with  us ; "  go  with  us  from  thy  table,  to  our  table 
at  home,  to  our  duties,  to  our  employments,  to  our  trials. 
Through  life,  in  death,  "  abide  with  us,"  till  we  also 
rise  up,  and  return  to  Jerusalem,  and  find  the  eleven 
gathered  together  and  them  that  are  with  them ! 


X. 

THOU  PREPAREST  A  TABLE  BEFORE  ME. 


"  Thou  pkeparest  a  table  before  me  in  the  presence  of  mine 

ENEMIES." 

When  we  examine  and  interpret  this  expression,  we 
almost  shrink  from  the  singular  confidence  which  rep- 
resents the  Most  High  in  such  an  act  of  condescension. 
But  the  difficulty  is  only  with  our  faith  ;  for,  when  we 
compare  these  words  with  the  representations,  in  the 
New  Testament,  of  the  love  of  God  to  men,  and  no- 
tice the  figures  and  symbols  there  employed,  as  well  as 
the  terms  of  filial  confidence  and  love  in  the  Old  Tes- 
tament, we  find  that  David  used  only  a  warrantable 
degree  of  assurance  in  saying,  "  Thou  preparest  a  table 
before  me."  It  is  a  metaphor,  which  implies  great 
things,  —  God  preparing  for  a  man  a  table. 

Among  the  pleasures  of  life,  a  table  suitably  provided 
and  well  arranged,  is  a  soul-reviving  sight.  They  are 
wise  who  study  a  proper  degree  of  pleasure,  as  well  as  or- 
dinary comforts,  in  spreading  their  board,  and  the  family 

(140) 


THOU  PKEPAREST  A  TABLE  BEFORE  ME.      141 

is  favored  which  has  a  tasteful  hand,  ingenious  in  giving 
pleasure,  to  make  their  table  inviting  by  those  name- 
less arts  which  love  and  care,  independently  of  wealth, 
supply.  A  well-prepared  table  is  not  merely  a  place  to 
appease  hunger.  The  eye  is  pleased  with  its  order  and 
fitness ;  the  impression  is  made  that  there  has  been 
design  and  judgment  exercised  there,  by  which  means 
there  are  moral  influences  exerted  upon  us,  of  no  small 
importance.  He  who  has  his  spirits  cheered,  and  pleas- 
urable impressions  made  upon  him,  once,  twice,  or  three 
times  a  day,  by  a  neat,  well  disposed,  though  humble, 
board,  if  he  be  not  a  churl,  will  be  far  more  useful,  as 
well  as  happier,  in  all  the  relations  of  life,  than  one  to 
whom  his  table  suggests  no  such  thoughts  and  feelings. 
The  wife  whose  mind  and  heart  are  both  employed  in 
this  thing,  need  not  feel  that  she  lives  to  no  purpose. 
It  is  not  the  satisfying  of  hunger,  merely,  but  the  moral 
influences  connected  with  doing  it,  which  she  promotes ; 
and  doing  it  well,  she  binds  her  family  together  with 
sweet  influences  which  children  feel  and  remember  in 
far  distant  years,  and  in  other  homes.  What  a  joy  it 
is  to  a  careworn  man  to  be  invited' by  one  whom  he 
loves,  to  a  repast,  though  it  be  only  a  dinner  of  herbs, 
which  thoughtfulness  of  his  comfort  has  provided  for 
him.  And  when  at  times  something  is  done  to  sur- 
prise him,  or  with  his  friends,  he  sits  at  the  board  where 
that  same  taste  and  skill  which  spread  the  feast,  pre- 
sides, and  sheds  happiness  upon  the  circle,  he  does  not 


142  THE   COMMUNION   SABBATH. 

deserve  to  be  blest  if  he  be  not  grateful  in  no  ordinary 
measure. 

That  which  the  best  and  dearest  earthly  friend  does 
for  a  man,  day  by  day,  God  is  represented  as  doing  for 
one  who  loves  him  and  trusts  in  him.  What  must  a 
table  be  which  God  has  spread  for  us ! 

A  regard  for  our  common  wants  is  implied  in  so 
doing.  There  are  things  done  for  us  by  those  who 
love  us,  at  home,  which  wealth  has  no  power  to  buy, 
ministrations  of  kindness  dictated  by  no  mercenary  feel- 
ings, and  having  regard  to  that  ordinary  comfort  and 
happiness  which  are  of  more  importance  than  great 
services.  My  God,  who  knows  my  downsitting  and 
uprising,  and  numbers  the  hairs  of  my  head,  does  not 
confine  his  goodness  to  extraordinary  acts,  but  he  be- 
stows things  on  which  happiness  depends  more  than 
upon  unusual  favors.  "  Thou  preparest  a  table  before 
me."  God  condescends  to  my  ordinary  need ;  nothing 
is  beneath  him  which  is  an  object  of  my  need. 

But  there  is  frequently  a  special  preparation  even  of 
ordinary  blessings,  by  the  hand  of  God.  Not  merely 
our  daily  bread,  but  things  are  provided  for  us  in  want 
or  distress,  things  in  themselves  cheap  and  common, 
but  provided  under  circumstances  which  make  them 
seem  like  a  table  in  the  wilderness.  Will  God  do  this  ? 
Our  experience  is  full  of  it.  Yet  it  is  a  wonderful  rep- 
resentation to  make,  — the  Most  High  preparing  a  table 
for  a  needy  man.     "  Which   of  you  having  a  servant 


THOU  PREPAREST  A  TABLE  BEFORE  ME.      143 

ploughing  or  feeding  cattle  will  say  unto  him  by  and 
by  when  he  is  come  from  the  field,  Go  and  sit  down 
to  meat  ?  "  But  God  prepares  a  table  for  his  servant ; 
it  is  that  which  the  man's  own  servants  would  be  ex- 
pected to  do,  or  that  which  his  dearest  friend  would 
love  to  do  for  him.  They  who  spend  much  time  and 
thought  in  solving  mysteries  which  never  can  be  ex- 
plained, would  do  well  to  leave  them  and  study  God's 
unsearchable  love.  There  is  more  in  this  to  exercise 
their  faith,  to  excite  wonder,  to  reward  contempla- 
tion, to  improve  the  mind  and  heart,  than  can  be 
found  in  large  volumes  upon  certain  controverted  sub- 
jects. 

It  is  in  the  way  of  triumph  over  enemies,  that  God  is 
pleased  sometimes  to  prepare  for  a  man  who  loves  and 
serves  him,  some  special  and  noticeable  blessing.  Much 
is  said  in  the  Bible  about  injurious  treatment  from  our 
fellow  men ;  prayer  is  very  frequently  rendered  with 
reference  to  this,  and  deliverance  from  it  is  gratefully 
acknowledged.  "  Let  not  the  foot  of  pride  come  against 
me,  and  let  not  the  hand  of  the  wicked  remove  me." 
There  is  a  power  to  injure  us  which  is  not  dignified 
enough  to  be  reckoned  with  principalities,  yet  it  has 
great  ability  for  mischief  and  discomfort,  and  that  is, 
"  the  power  of  the  dog."  To  be  run  at,  and  to  be  fol- 
lowed, by  currish  spirits,  base,  unreasonable  natures,  is 
an  annoyance  from  which  it  is  often  most  difficult  to 
escape ;  to  resist,  provokes  it ;  to  flee,  emboldens  it,  and 


144  THE   COMMUNION   SABBATH. 

we  pray  for  some  power  to  call  it  off  from  us.  "  De- 
liver my  soul  from  the  lion,  my  darling  from  the  power 
of  the  dog."  David  prays  to  be  delivered  from  a  certain 
trouble,  "lest  they  that  hate  me  rejoice  when  I  am 
moved."  When  Hannah  was  made  happy,  she  could 
not  help  thinking  and  speaking  about  "  the  adversaries," 
and  rejoicing  in  God  over  them.  So  it  was  with  the 
virgin  Mary.  It  was  natural  for  her  to  think  of  those 
who  had  been  proud  toward  her,  and  it  was  gratify- 
ing to  think  of  being  exalted  above  her  state  in  life, 
over  those  who  had  looked  down  upon  her.  There 
was  no  sinful  pride  in  these  feelings,  for  there  was  noth- 
ing malign  or  vindictive  in  them.  As  we  read  her 
beautiful  song,  we  are  made  to  say.  Surely,  God  has 
prepared  a  table  for  Mary  in  the  presence  of  her  ene- 
mies. This  is  an  envious  world.  Solomon  said,  that 
"  for  every  right  work,  a  man  is  envied  of  his  neighbor." 
James  asks  us,  "know  ye  not  that  the  spirit  which 
dwelleth  in  us  lusteth  to  envy?"  —  that  it  is  our  nat- 
ural disposition  to  be  moved  at  the  prosperity  and 
happiness  of  others  ?  Blessed  state,  when  "  each  the 
bliss  of  all  shall  view,  with  infinite  delight,"  and  be  as 
truly  happy  in  the  happiness  of  others  as  in  his  own  ;  — 
in  which  case  there  will  indeed  be  fulness  of  joy  and 
pleasures  forevermore. 

When  God  appears  with  some  token  of  favor  toward 
one  who  has  had  enemies,  or  there  have  been  those  who 
have  oppressed  or  slighted  him,  a  good  man  has  two  sets 


THOU  PREPAREST  A  TABLE  BEFORE  ME.      145 

of  feelings.  He  has  a  feeling  of  love  and  tenderness 
toward  his  enemies.  With  no  pride  of  superiority,  he 
is  made  superior  to  them  by  the  hand  of  God,  and  the 
effect  is  to  make  him  kind  and  forgiving.  Another 
feeling  is,  extreme  gratification  in  seeming  to  be  vindi- 
cated. His  natural  sense  of  justice  is  gratified.  There 
is  much  exulting  language  in  the  histories  of  holy  men 
on  this  subject.  "  For  thou.  Lord,  hast  lifted  me  up, 
and  hast  not  made  mine  enemies  to  triumph  over  me." 
One  of  the  blessings  promised  to  him  that  "  considereth 
the  poor,"  is,  "  and  thou  wilt  not  deliver  him  into  the 
will  of  his  enemies."  Our  natural  love  of  justice,  our 
hatred  of  wrong  and  oppression,  are  encouraged  when 
it  is  said,  for  example,  "  When  a  man's  ways  please  the 
Lord,  he  maketh  even  his  enemies  to  be  at  peace  with 
him."  Or,  "  When  mine  enemies  came  upon  me  to 
eat  up  my  flesh,  they  stumbled  and  fell."  How  many 
ways  God  has  of  blessing  us.  When  he  undertakes  to 
do  a  man  good,  how  precious  are  his  thoughts  toward 
him,  how  great  is  the  sum  of  them.  When  he  giveth 
quietness,  who  then  can  make  trouble  ? 

All  these  things,  rich  and  great  as  they  are,  never- 
theless are  of  inferior  value  and  import,  and  are  brought 
to  view  only  that  we  may  better  appreciate  something 
which  far  surpasses  them.  When  we  read  to-day, 
"  Thou  preparest  a  table  before  me,"  think  of  the  prep- 
arations made  and  now  awaiting  us,  for  the  Lord's 
Supper. 

13 


146  THE    COMMUNION    SABBATH. 

God  has  prepared  this  table.  Eminently  true  is  this, 
and  most  affectingly  true.  Who  but  God  could  have 
prepared  this  table  ?  All  heaven  could  not  have  spread 
and  furnished  it.  There  was  no  eye  to  pity,  no  arm  to 
save.  Then  it  was  said,  "  Deliver  him  from  going  down 
to  the  pit ;  I  have  found  a  ransom."  We  may  say  with 
confidence  that  to  angels  this  table  is  the  greatest  won- 
der in  the  world.  It  was  the  most  difficult  thinsf  to 
furnish.  It  is  the  most  interesting  object.  Bethlehem, 
Gethsemane,  Calvary,  the  manger,  garden,  cross,  con- 
centrate all  their  rays  of  light  and  love  here.  If  angels 
were  to  preach,  they  would  love  to  stand  here.  They 
come  to  see  this  sight,  they  commune  together  about 
it;  they  desire  to  look  into  it;  always  new  to  us,  it 
never  grows  old  with  them.  If  angels  could  not  have 
furnished  this  table,  kings,  princes,  nobles  of  the  earth 
never  could  have  done  it.  The  wealth  of  Croesus  and 
Midas  would  have  been  only  the  small  dust  in  the  bal- 
ance, toward  it.  Cleopatra  may  dissolve  pearls  to 
drink  them,  but  no  mention  should  be  made  of  coral 
nor  of  pearls  here  ;  for  the  price  of  it  is  above  rubies. 

And  when  we  say  that  God  '  prepared '  this  table,  we 
are  led  to  think  of  that  stupendous  plan  which  was  con- 
nected with  it,  far  back  in  the  councils  of  eternity,  and 
of  that  great  dispensation  of  atoning  rites  which  for 
four  thousand  years  held  the  world  in  a  state  of  expec- 
tation, and  in  pupilage,  to  be  instructed  into  its  mean- 
ing.    This  table  was  provided  by  a  sacrifice  which  ex- 


THOU  PREPAEEST  A  TABLE  BEFORE  ME.      147 

hausted  the  treasury  of  heaven.  God  manifest  in  the 
flesh  spread  it,  in  person,  with  his  own  hands.  His  hu- 
miliation, sufferings,  and  death  are  here.  As  our  words 
are  diminished  and  suppressed  in  proportion  as  our 
feehngs  are  intense,  so  the  infinite  meaning  of  this  table 
has  chased  away  all  form  and  ceremony  from  it  beyond 
a  bare  outline  of  an  ordinance,  just  sufficient  to  make 
it  cognizable  by  the  senses.  What  severe  and  awful 
simplicity  is  here  !  These  two  symbols  only,  simple  and 
plain,  dependent  on  no  forms  for  their  efficacy,  nor  on 
the  vessels  which  hold  them,  whether  of  gold,  or  silver, 
or  wood,  or  earth,  are  the  Lord's  Supper.  Their  single 
signification  is,  the  Lord's  death  :  an  object  remaining 
the  same  from  the  beginning,  '  until  he  come ; '  thus 
beautifully  holding  us  in  communion  with  all  the  peo- 
ple of  God  in  times  past  and  at  present,  amid  changes 
of  all  other  customs,  and  variety  and  contrariety  of 
opinion,  and  strange  languages,  and  also  setting  our 
faces  toward  that  great  event,  his  final  coming.  "  Ye 
do  show  the  Lord's  death  until  he  come,"  Judge  of  the 
fiving  and  of  the  dead,  in  the  glory  of  his  father  and 
of  his  holy  angels  ;  and  such  is  he  who  spread,  who 
furnished  this  table  and  calls  to  every  human  being, 
"  This  do,  in  remembrance  of  me." 

And  now,  in  recollection  of  what  has  been  said  re- 
specting a  table,  as  to  the  place  it  holds  among  the 
influences  of  our  daily  life,  it  is  pleasant  to  think  that 
this   great   commemorative    and    admonitory    appoint- 


148  THE    COMMUNION   SABBATH. 

ment  is  associated  with  a  table.  A  table  is  an  emblem 
of  home.  Influences  centre  round  our  tables  not  ex- 
ceeded in  their  power  and  interest  elsewhere.  Happy- 
hours  pass  by,  bonds  of  love  are  formed,  are  nur- 
tured, communion  has  its  secret  places,  friendships  are 
cemented  and  alienations  are  healed,  there.  We  read 
of  a  treacherous  enemy  who,  on  being  detected,  was  not 
put  to  death  because  he  had  eaten  with  the  man  whom 
he  had  injured,  at  the  man's  own  board.  What  joyful 
meetings  and  gatherings  does  a  table  witness ;  and 
there  we  specially  see  the  bounties  of  God's  provi- 
dence. The  custom  is  founded  in  nature,  of  acknowl- 
edging God  by  prayer,  at  our  tables  ;  asking  a  blessing 
is  a  poor  idea  of  that  service ;  it  is  the  recognition 
by  a  dependent  creature  of  the  hand  that  feeds  him. 
The  table  is  the  central  point  of  all  domestic  comfort 
and  blessings.  Christ  speaks  of  heaven  under  the 
similitude  of  a  table ;  "  ye  shall  eat  and  drink  at  my 
table  in  my  kingdom." 

When  Christianity  chooses  a  table  as  the  symbol  of 
her  choicest  gifts,  we  see  how"  eminently  social  and 
benevolent  its  nature  is ;  communion,  fellowship,  giv- 
ing, the  rites  of  hospitality,  kindred,  home,  invitation, 
refreshment,  invigoration,  and  cheer,  and  every  pleas- 
urable idea  which  comes  at  the  thought  of  a  w^elcome 
table,  are  implied  in  it. 

But  we  must  carry  the  idea  still  further.  "  Before 
me,"  each  of  us  can  say,  and  he  must,  in  truth  say,  — 


THOU  PREPAREST  A  TAELE  BEFORE  ME.      149 

"  thou  prepares!  a  table  —  before  me."  No  human 
being  in  the  wilds  of  heathenism  could  be  found  and 
brought  in,  through  the  grace  of  God,  to  this  supper, 
who  could  not  in  the  fullest  sense,  equally  with  each 
fellow-creature,  say  this.  "  Before  me,"  a  rebel,  to 
win,  and  reconcile  me  ;  a  lost  soul,  to  redeem  and  save 
me ;  a  starving  soul,  to  feed  me  with  the  bread  which 
came  down  from  heaven.  But  they  who  actually  par- 
take of  it  say,  "  before  me,"  in  a  peculiar  sense.  In- 
stead of  being  left  to  a  wretched  choice,  as  they  are 
who  had  rather  starve  than  come,  I  am  here,  and  "  thou 
preparest  a  table  before  me."  Thou  makest  me  to  sit 
down,  and  girdest  thyself,  and  comest  forth  to  serve 
me.  There  are  gifts  and  blessings  which  come  upon 
us  sometimes,  whose  only  effect,  for  a  season,  is 
amazement.  Such  is  this,  to  be  led  by  a  hand  that 
"  sweetly  forced  us  in,"  overcoming  all  our  difficulties, 
repugnance,  and  every  thing  which  keeps  others  away, 
and  making  us  kings  and  priests  to  God,  sitting  to- 
gether in  heavenly  places  in  Christ  Jesus,  belonging  to 
the  church  of  all  ages,  past,  present,  and  to  come,  in 
heaven  and  in  earth ;  and  while  others  say,  "  How  can 
this  man  give  us  his  flesh  to  eat,"  making  us  eat  his 
body  and  drink  his  blood,  as  an  expression  to  us  that 
his  love  spared  nothing  for  our  sake,  and  that  he  seeks 
to  incorporate  and  identify  us  each  with  himself,  mem- 
bers of  his  body,  of  his  flesh,  and  of  his  bones.  We 
cannot  contend  with  thee  in  thy  love,  any  more  than 

13* 


150  THE   COMMUNION    SABBATH. 

with  thine  omnipotence.  We  are  like  those  little 
pools  upon  the  sea-shore  at  low  tide ;  and  now  the 
ocean  floods  us,  and  we  are  lost  in  it. 

"  Nay,  but  I  yield !  I  yield  ! 
I  can  hold  out  no  more ; 
I  sink  by  dying  love  compelled, 
And  own  thee  conqueror  ! 

"  Come,  and  possess  me  whole, 
Nor  hence  again  remove ; 
Settle  and  fix  my  wavering  soul 
With  all  thy  weight  of  love." 

There  are  spectators  of  our  communion  season  who 
are  out  of  our  sight.  One,  is  the  arch  enemy  of  God 
and  man ;  and  if  we  believe  in  the  existence  and 
agency  of  evil  spirits,  that  great  apostate  angel  and  his 
confederates  look  on  when  the  Lord's  Supper  is  admin- 
istered to  us.  "  Thou  preparest  a  table  before  me  in 
the  presence  of  mine  enemies."  As  nothing  in  this 
world  represents  to  the  view  of  holy  angels  such  sublime, 
affecting  interests  as  the  Lord's  Supper,  so  there  is 
nothing  which  to  Satan  and  his  angels  is  such  a  me- 
morial of  their  woe.  Man  was  Satan's  victim  in  this 
newly  created  world;  a  race  of  creatures  had,  by  his 
instigation,  apostatized,  and  would  have  peopled  the 
realms  of  darkness  with  rebels  in  league  with  fallen 
angels  against  God,  or  would  have  become  the  sub- 
jects of  infernal  malignity,  gratifying  a  diabolical  love 


THOU  PREPAREST  A  TABLE  BEFORE  ME.      151 

of  misery  by  the  torments  which  their  despots  would 
have  inflicted.  The  plan  was  successful  in  its  begin- 
ning ;  man,  the  sinner,  without  the  shadow  of  a  reason, 
broke  his  allegiance  to  God,  and  straightway  incurred 
the  doom  which  had  already  fallen  on  those  who  had 
sinned  in  heaven.  Sovereign  mercy  interposed,  pro- 
viding a  way  of  pardon  for  man,  and  left  the  tempter 
and  his  angels  under  the  everlasting  cm*se.  Then  fol- 
lowed the  stupendous  work  of  human  redemption,  of 
which  this  sacramental  rite  is  the  memorial.  The 
sight  of  a  company  of  human  beings  around  this  table 
must  be,  of  all  sights  on  earth,  a  mournful,  a  distress- 
ing spectacle  to  these  our  enemies. 

It  reminds  them  of  their  own  irrecoverable  ruin. 
Our  restoration  shows  them  the  possibility  which  there 
was,  in  the  nature  of  things,  that  they  could  have  been 
redeemed.  Perhaps  they  thought,  when  they  sinned, 
and  afterward,  that  God  could  not  forgive  sin ;  their 
own  jurisprudence  suggested  no  expedient  by  which  it 
could  be  done  ;  and  their  experience  in  the  legislation 
of  heaven  furnished  no  precedent  of  the  kind.  When, 
therefore,  they  saw  that  God  could  be  just  and  justify 
a  sinner,  that  it  was  actually  done,  and  done  by  the 
incarnation  of  Him  who  made  them  (for  by  him  were  all 
things  created  that  are  in  heaven  and  that  are  in  earth, 
visible  and  invisible,  whether  they  be  thrones,  or  domin- 
ions, or  principalities,  or  powers,)  and  that  this  God 
manifest  in  the  flesh,  passed  by  them,  and  bestowed  on 


152  THE    COMMUNION   SABBATH. 

the  sinner,  man,  their  victim,  this  unspeakable  gift,  we 
may  suppose  that  their  wrath  knew  no  bounds.  So  that 
as  often  as  they  see  the  Lord's  table  spread,  it  is  a  hate- 
ful sight;  they  hate  the  sight  of  the  Bible,  of  a  true 
minister  of  Jesus,  of  a  real  Christian,  of  a  good  book, 
and  of  many  other  things ;  but  the  sight  of  the  Lord's 
Supper  and  forgiven  sinners  partaking  of  it,  aggravates 
their  misery.  When  heaven  rejoices  over  the  reception 
of  a  goodly  number,  or  even  of  one  soul,  into  the  church 
on  earth,  it  is  a  signal  for  new  distress  among  those  dis- 
appointed and  miserable  beings  who  are  again  notified 
by  every  act  of  salvation,  that  their  judgment  lingereth 
not,  and  their  damnation  slumbereth  not. 

All  which  they  can  do,  therefore,  is,  to  hinder,  as  far 
as  possible,  the  good  effect  of  this  great  ordinance  upon 
us.  Glad  are  they  when  by  the  suggestion  of  doubts 
and  fears,  they  can  prevent  a  troubled  soul  from  deriv- 
ing benefit  from  this  scene  of  love  and  mercy.  Some 
they  would  persuade  that  they  were  precipitate,  and 
then  they  haunt  and  worry  them  with  their  upbraid- 
ings.  Upon  all  of  us  they  practise  temptations,  so 
that  by  the  commission  of  sin,  or  the  neglect  of  duty, 
or  want  of  suitable  preparation,  the  ordinance  may  fail 
of  its  designed  effect.  Are  they  not  busy  with  their 
fiery  darts,  during  the  participation  of  the  supper? 
Whatever  may  distract  the  mind  of  a  communicant, 
whether  it  be  by  untimely  or  unprofitable  remarks  of 
the  minister,  or  by  evil  associations  in  the  thoughts  of 


TdOU  PREPAEEST  A  TABLE  BEFORE  ME.      153 

the  Christian,  by  animosity,  or  by  prejudice,  by  the 
sight  of  one  who  has  been,  or  still  is,  an  enemy,  in  all 
manner  of  ways,  the  emissaries  of  darkness  are,  no 
doubt,  busy  with  us,  when  God  has  prepared  this 
table  for  us  in  their  presence.  They  can  injure  him 
only  through  us.  And  then,  to  borrow  the  blessed 
Leighton's  figure  of  the  arch  pirate,  who  lies  in  wait 
for  the  richest  ships,  these  foes  of  ours  are  watching 
for  us  as  we  go  away  from  the  supper.  For  if,  as  the 
Saviour  says,  when  the  seed  of  the  word  is  cast  into 
the  hearts  by  the  preacher,  "  then  cometh  the  wicked 
one  and  catcheth  away  that  which  was  sown,"  surely 
they  must  find  it  greatly  to  their  advantage  if  they  can 
prevent  us  from  retaining,  for  any  length  of  time,  and 
especially  from  reducing  to  practice,  the  instructions 
afforded  by  the  ordinance  of  the  supper. 

Therefore,  if  we  remember  that  God  has  prepared 
the  table  before  us  in  the  presence  of  these  enemies,  we 
shall  do  well  if  we  go  to  it,  and  partake  of  it,  and  come 
away  from  it,  as  in  their  presence. 

We  should  examine  ourselves  to  see  if  we  do  re- 
pent and  forsake  sin,  which  has  been  the  occasion  of 
such  disaster;  which  cost  angels  their  thrones,  and 
binds  them  in  chains  under  darkness ;  so  that  to  save 
us  from  the  same  just  condemnation  with  them,  the 
amazing  sacrifice  for  sin  was  made.  As  we  walk  to 
the  house  of  God  on  the  communion  Sabbath,  as  we 


154  THE    COMMUNION   SABBATH. 

take  our  seats  in  view  of  the  table,  and  as  we  receive 
the  memorials  of  the  Saviour's  body  and  blood,  the 
thought  that  we  are  made  a  spectacle  unto  angels,  with 
such  probable  feelings  on  their  part  with  regard  to  the 
supper,  and  toward  us,  will  naturally  make  us  feel  how 
great  a  thing  it  is  to  engage  in  that  transaction.  It 
will  excite  our  gratitude  for  the  distinguishing  good- 
ness of  God  toward  man,  and  for  that  redemption 
which  w©  see  in  the  case  of  fallen  angels  could  as 
justly  have  been  withheld  from  us  as  from  them.  The 
Lord's  Supper  being  the  divinely  appointed  representa- 
tion of  that  great  work  which  distinguishes  the  moral 
government  of  God,  to  have  a  place  at  that  table  is,  in 
the  esteem  of  lost  angels,  to  occupy  a  seat  higher  than 
any  earthly  throne  ;  it  is  a  place  which  they  regard  as 
second  only  to  a  throne  in  glory,  and  indeed  as  the 
step  to  that  throne. 

What  must  they  think  of  those  who,  having  been 
communicants,  and  holding  still  a  right  to  sit  at  the 
table,  yet  because  they  are  strangers  where  they  now 
reside,  go  away  from  the  table,  though  included  in  the 
invitation  to  commune  ?  No  light  thing  would  keep 
them  away,  could  they  obtain  a  reversal  of  their  doom, 
or  a  temporary  reprieve,  for  a  new  probation. 

Do  they  not  look  with  eager  interest  over  the  com- 
pany of  communicants,  thinking  whether  any  from  that 
assembly  may  finally  be  made  their  prey  ?     They  know 


THOU  PREPAREST  A  TABLE  BEFORE  ME.      155 

that  the  promise  is  only  to  those  who  endure  unto  the 
end,  and  therefore  they  ply  their  terrible  arts  for  our  de- 
struction. 

But  with  all  that  is  oppressively  solemn  in  our  re- 
sponsibilities, and  fitted  to  make  us  fear,  let  us  not  be 
dismayed.  He  who  spread  that  table,  came  to  destroy 
him  that  had  the  power  of  death,  that  is  the  devil.  The 
roaring  lion  is  chained,  and  his  chain  is  in  the  hand  of 
Christ.  He  could  lead  him  into  our  assembly  to-day,  a 
trembling  captive,  and  make  him  cry.  Art  thou  come  to 
torment  me  before  the  time  ?  All  the  power  of  the 
enemy  cannot  hurt  us ;  devils  and  wicked  men,  to- 
gether, cannot  hurt  us ;  we  can  hurt  ourselves,  by  neg- 
lect and  sin,  but  not  because  Satan  and  all  his  hosts 
are  able  to  tempt  us  above  that  which  we  are  able  to 
bear.  Safe  and  happy  under  the  protection  of  our  in- 
finite Saviour  and  friend,  let  us  go  to  each  successive 
communion  season  with  more  intelligent  views  of  truth, 
with  a  higher  standard  of  duty,  with  deeper  impres- 
sions of  what  it  is  to  be  saved,  and  to  be  lost,  remem- 
bering that  at  the  last  day  we  shall  either  "judge  an- 
gels," or  be  condemned  in  their  presence  to  the  punish- 
ment from  which  we  had  been  redeemed,  but  from 
which  they  had  no  Redeemer. 

"  In  the  presence  of  mine  enemies."  Imagine  all  the 
enemies  whom  you  have  ever  been  compelled  to  regard 
as  such,  gathered  together  at  the  door  of  the  place  of 
worship,  or  seated  in  some  conspicuous  part  of  the 


/v- 


Of  THE 


J  56  THE    COMMUNION    SABBATH. 

house,  and  in  sight  of  you.  On  you  alone  they  fix 
their  eyes,  as  you  receive  the  emblems  of  the  Saviour's 
body  and  blood. 

Now,  is  there  one  among  them  toward  whom  you 
exercise  an  unforgiving  spirit?  He  has  injured  you 
greatly ;  perhaps  you  have  a  deep  and  a  just  sense  of 
the  wrong  which  he  has  committed,  and  you  are  wholly 
in  the  right.  At  all  events,  what  are  your  feelings 
toward  him  ?  what  has  been  your  conduct  with  regard 
to  his  trespass  ?  Have  you  ever  left  your  gift  before 
the  altar,  to  go  and  be  reconciled  ?  and  have  you  now 
returned,  from  a  well  meant,  though  unsuccessful  en- 
deavor, to  be  at  peace  with  him  ?  You  may  then  ask 
for  mercy  in  view  of  the  ten  thousand  talents  which 
you  owe  to  the  justice,  to  the  grace  of  God,  you  having 
forgiven  that  enemy  his  trespasses.  Is  he,  in  your  ap- 
prehension, an  unconverted  man  ?  This  is  enough  to 
subdue  every  unkind  feeling  toward  him,  as  you  sit  at 
the  table  of  Christ.  Is  he  a  professor  of  religion  ?  a 
member  of  the  same  church  with  yourself?  There  are 
differences  of  opinion  and  practice  among  good  men 
which  sometimes  separate  them  from  one  another,  but 
the  table  of  Christ  should  witness  sincere  protestations 
of  good-will  and  desires  for  peace,  on  the  part  of  every 
one  who  receives  the  sacrament  of 'the  supper. 

Let  us  permit  those  enemies  to  bring  each  his  com- 
plaint to  our  conscience.  Whom  have  I  injured  ? 
Whom  have  I  defrauded  ?     Whom  have  I  treated  in 


THOU  PREPAREST  A  TABLE  BEFORE  ME.      157 

an  unbecoming  manner  ?  As  they  look  upon  me  at 
the  table  of  Christ,  can  they  justly  accuse  me  before 
him.  who  knows  my  heart,  of  any  wilful  injury  or  neg- 
lect ?  "  Thou  preparest  a  table  before  me  in  the  pres- 
ence of  mine  enemies."  At  such  a  table,  let  me  re- 
solve that  if  I  have  an  enemy,  I  will  have  no  enmity, 
toward  him  or  any  human  being,  as  God  for  Christ's 
sake  has  forgiven  me. 

It  is  a  peculiarity  of  the  table  of  Christ  that  it  can 
receive  and  entertain  an  indefinite  number.  Always 
has  it  been  said,  and  to-day  it  is  proclaimed  again, 
"  And  yet  there  is  room."  See  the  vacant  seats  around 
you,  and  before  you.  See  how  many  go  away.  If 
the  communion  season  has  its  proper  effect  upon  us, 
we  shall  each  go  away  purposing  to  do  something 
toward  bringing  others  to  the  possession  of  these  infi- 
nite blessings. 

There  is  another  table  of  which  the  Saviour  speaks, 
when  he  promises  some  that  they  should  eat  and  drink 
at  his  table,  in  his  kingdom.  When  we  think  how 
many  come  to  the  table  on  earth,  we  are  reminded  of 
the  great  multitude  which  will  come  from  the  four 
winds  to  sit  with  Christ  above.  And  will  each  one 
who  reads  these  lines,  be  there  ?  You  are  invited  ;  but 
perhaps  you  are  one  who  has  not  yet  accepted  the 
invitation. 

Supposing  this  to  be  the  communion  Sabbath,  what 

14 


158  THE    COMMUXIOX    SABBATH. 

if  yon  should  purpose  with  yourself  that,  by  the  help 
of  God,  when  the  next  communion  Sabbath  arrives, 
you  will  be  in  such  circumstances  that,  if  it  were  in 
accordance  with  the  proper  regulations  of  the  church, 
you  would  be  able  to  join  in  commemoration  of  the 
Saviour's  death,  at  his  table.  We  will  suppose  that 
the  interval  between  the  communion  seasons  is  a  month. 
During  the  present  month,  you  are  to  strive  to  enter  in 
at  the  strait  gate.  If  there  be  mercy  in  heaven  for 
you,  if  there  is  grace  there  sufficient  for  you,  if  the  ad- 
vice and  help  of  others  can  avail  any  thing,  if  .the  king- 
dom of  heaven  yet  suffers  violence  and  the  violent  take  it 
by  force,  you  are  this  month  to  secure  the  salvation  of 
your  soul. 

What  if  you  had  come  from  eternity,  with  a  month 
allowed  you  to  repent  of  your  sins,  and  accept  pardon 
through  Christ?  Bend  your  whole  soul  to  the  effort, 
as  in  such  a  case  you  would  not  fail  to  do ;  seek  ad- 
vice, be  directed ;  and  having  seen,  as  you  will  not 
fail  to  see,  what  you  must  do  to  be  saved,  remember 
that  the  time  is  short,  and  that  whatsoever  your  hand 
findeth  to  do,  you  must  do  it  with  your  might.  When 
that  next  communion  Sabbath  arrives,  many,  very 
many,  will  be  beyond  the  reach  of  all  such  opportuni- 
ties. To-day  they  will  go  from  the  sight  of  the  Lord's 
table,  little  thinking  that  the  next  time  it  appears  before 
them,  it  will  be  in  their  remembrances  of  earth,  beyond 
the  limits  of  hope. 


THOU  PREPAREST  A  .TABLE  BEFORE  ME.      159 

This  table  is  spread  again  and  again  ;  you  may  go 
a\yay,  and  return,  and  find  it  spread,  and  the  access  to 
it  as  free  as  infinite  love  and  the  outstretched  hands  of 
Christ  can  make  it.  But,  there  is  a  time  when  they 
that  are  ready  will  go  in  with  him  to  the  marriage,  and 
the  door  will  be  shut.  May  you  obtain  the  wedding 
garment  before  it  is  too  late,  and  so  be  a  guest  forever 
at  the  table  of  Christ,  in  his  kingdom ! 


XI. 

THE   SACRA^IENTAL  HYMN. 


"And  when  they  had  sung  a  hymn,  they  went  out   into  the 

mount  of  olives." 

It  is  commonly  said  that  there  is  no  such  singing 
heard  elsewhere  as  at  the  Lord's  table.  It  is  certainly 
true  that  we  are  never  in  so  good  a  frame  of  mind  to 
enjoy  it,  as  at  the  sacramental  season.  It  may  also  be 
true  that  the  mysterious  connection  between  the  feel- 
ings and  the  voice,  accounts  for  some  of  the  peculiar 
excellence  in  melody  at  such  times.  Dying  persons 
while  singing  have,  not  unfrequently,  been  known  to 
utter  strains  of  music  not  only  unusual  even  for  them  as 
singers,  but  of  strange  beauty,  wild  and  free,  yet  within 
the  laws  of  harmony,  with  inimitable  transitions,  like  the 
glide  on  the  strings  of  the  guitar  and  violin,  and  with  the 
plaintiveness  of  the  untutored  wind  among  the  strings 
of  the  ^olian  harp.  If  w^e  ever  reach  a  point  at  which 
grace  for  a  time  holds  nature  in  full  control,  and  the 
spirit  has  the  mastery  over  the  flesh,  and  the  passions, 

(160) 


THE    SACRAMENTAL   HYMX.  161 

instead  of  being  quenched,  are  like  the  living  creatures 
in  the  wheels  of  Ezekiel's  vision,  it  is  when  we  have 
been  contemplating  Christ  crucified,  and  sorrow,  for- 
giveness, love,  hope,  and  new-born  purposes  have  made 
our  hearts  like  creation  with  its  vigorous  conceptions 
when  the  Spirit  of  God  had  brooded  over  it,  so  that 
the  first  opportunity  to  utter  our  feelings  in  a  song,  is 
as  when  it  was  said.  Let  there  be  light.  Our  sacred 
passions  then  find  expression  and  manifestation  ;  those 
who  are  skilled  in  music  pour  forth  strains  with  a  vigor 
that  controls  the  inharmonious  notes  which,  in  less 
energetic  singing,  have  such  fatal  power  over  the  cur- 
rent of  sound.  Probably  it  is  not  mere  fancy  which 
gives  rise  to  the  common  feeling  with  regard  to  the 
singing  at  the  communion  season. 

Singing  concluded  the  celebration  of  the  Passover 
Supper,  so  that  this  first  sacramental  hymn  was,  in  a 
sense,  the  song  of  Moses  and  of  the  Lamb.  The 
passover  was  a  constant  memorial  of  national,  domes- 
tic, individual  salvation  in  a  time  of  deep  distress  and 
peril ;  a  song  of  praise  well  became  that  celebration. 
There  was,  as  it  were,  a  transmigration  of  soul  from 
the  Passover  to  the  Lord's  Supper ;  a  change  of  a 
chrysalis  into  a  higher  order  of  life.  The  Lord's  Sup- 
per was  not  instituted  at  the  Feast  of  Tabernacles; 
nor  was  the  day  of  atonement  converted  into  the 
Christian  sacrament ;  but  the  Passover  was  the  point 
of  transition  from  ritual  thanksgivings,  under  the  law, 

14* 


162  THE   COMMUNION    SABBATH. 

to  the  perpetual  memorial  of  our  deliverance  from 
bondage.  The  pious  Jews  sang  the  passover  hymn 
under  the  mingled  feelings  of  a  jubilee,  and  of  a  solemn 
religious  rite ;  but  when  they  came  to  see  Christ  as 
their  passover,  when  Aaron  gave  place  in  their  hearts 
to  Jesus,  (to  effect  which  was  a  great  object  of  the 
epistle  to  the  Hebrews,)  and  when  the  paschal  lamb 
became,  in  their  view,  a  mere  type  and  shadow  of  the 
Lamb  of  God,  we  can  conceive  that  the  place  was 
shaken  where  they  were  assembled  together,  under  the 
influence  of  their  spring-tide  love  to  their  Redeemer. 
Far  more  expressive,  however,  should  be  our  sacramen- 
tal hymns,  with  the  whole  history  of  the  gospel  in  our 
hands.  And  if,  with  such  prospects  as  the  coming 
history  of  redemption  opens  to  our  view,  we  did  not 
sing  at  the  Lord's  Supper  as  we  sing  nowhere  else,  it 
would  seem  that  the  stones  would  cry  out. 

Some,  indeed,  may  sing  acceptably  to  the  ear  of 
Christ  who  never  raise  a  note  with  their  voice,  but  still 
the  public  singing  of  those  who  love  him,  is  better 
to  him  than  secret  love,  for  the  same  reasons  that  he 
"  loveth  the  gates  of  Zion  more  than  all  the  dwellings 
of  Jacob.''  Therefore  they  who  can  sing,  with  the  un- 
derstanding and  with  the  spirit  together,  do  best  fulfil 
this  part  of  the  sacramental  service,  and  render  more 
acceptable  honor  to  the  master  of  the  feast. 

Their  voices,  each  of  them,  though  blended  with  the 
great  volume  of  sound,  are  discerned  by  his  ear,  more 


THE    SACRAMENTAL    IIY3IX.  163 

perfectly  than  we  can  trace,  in  a  large  choir,  the  capti- 
vating '  alto,'  which  fixes  attention  by  its  imitative  na- 
ture as  it  follow^s  the  '  air,'  like  the  second  rainbow 
around  the  meteor  itself;  "and  whether  the  voice  be  of  a 
child,  at  the  Supper,  early  tuned  to  sacred  praise,  or  the 
noble  voice  of  the  man  in  his  prime,  or  the  melody  of 
her  whose  soul,  in  its  love  to  Christ,  is  itself  a  melody, 
Jesus  hears  it,  follows  it  through,  accepts  the  offering, 
and  loves  the  giver. 

The  members  of  choirs  would  seem  to  have  a  spirit- 
ually presumptive  right  to  places  at  the  Lord's  table,  or 
rather,  the  table  has  a  peculiar  claim  to  them.  Every 
member  of  a  choir  in  a  Christian  congregation  ought 
to  be  there.  What  strains  there  would  be  at  our  com- 
munion seasons  if  the  chief  singers  were  all  there.  If 
the  son  of  Jesse  dedicated  many  of  his  Psalms  "to  the 
chief  singer  on  my  stringed  instruments,"  the  Son  of 
David  surely  has  a  right  to  dedicate  the  Sacramental 
Hymns  to  the  chief  singers  of  his  sanctuaries,  and  to 
require  their  presence  there.  After  enjoying  the  musi- 
cal gifts  of  our  friends  during  the  day,  we  are  sorry  to 
miss  them  at  the  very  time  wdien  our  enjoyment  of 
their  help  would  be  the  greatest,  and  when  they  could 
do  most,  by  offering  praise,  to  glorify  Christ.  When 
the  members  of  our  choirs,  one  and  all,  take  those 
places  at  the  Lord's  table  which  are  w^aiting  for  them, 
('  and  yet  there  is  room  ')  we  may  say  as  one  of  our 


164  THE  COMMrXION    SABBATH. 

hymns  says   of  Christ's    appearing  '  in  yonder  cloud/ 
and  of  our  gathering  together  unto  him, 

"  Then  shall  "we  sing  more  sweet,  more  loud, 
And  Christ  shall  be  our  sonor." 

"  And  when  they  had  sung  a  hymn."  —  Then,  per- 
haps, Jesus  sang.     Did  he  indeed  sing  ?     Jesus  wept, 
and  though  we  do  not  read  of  many  common  expres- 
sions of  pleasure  by  him,  yet,  he  sang.     We  have  no 
tradition,  there  is  no  record,  with  regard  to  his  voice, 
though  we  read  that  "  never  man  spake  like  this  man ; " 
"  and  all  wondered  at  the  gracious  words  which  pro- 
ceeded out  of  his  mouth."     If  he  sang,  all  was  natural 
and  expressive ;  he  sang  as  he  loved,  and  prayed,  and 
went  about  doing  good,  with  all  his  heart  and  soul,  and 
under   the   influence    of    supreme    love    to    his    father. 
Deeply  impressive   must  have  been  those  articulations 
of  sound  from  his  lips,  the  sentiment  uttered  receiving 
force  from  his  expression.     Jesus  sang,  and  in  doing  it, 
is  not  ashamed  to  call  us  brethren,  saying,  "  I  will  de- 
clare thy  name  unto  my  brethren ;  in  the  midst  of  the 
church  will  I  sing  praises  unto  thee,"  which  he  did  lit- 
erally, when,  with  his  little  church  of  Apostles,  he  sung 
a  hymn.     There  is  nothing  which  interests  us,  in  which, 
on  inquiry,  we  cannot  find  that  the   Saviour  was  in 
some  way,  interested.     He  listens  to  those  who  sing  his 
praise  in  every  place  ;  he  understands  music ;  he  is  the 


THE    SACRAMENTAL   HYMN.  165 

Creator  of  music,  he  loves  it,  when  it  fulfils  its  noblest 
purpose,  —  to  glorify  him. 

Perhaps  in  no  way  do  those  who  sing  engage  his 
love  more  than  when,  each  of  them,  in  their  retirement, 
they  take  a  hymn  of  praise  to  Christ,  and  fixing  their 
thoughts  upon  him,  sing  it  before  him,  as  an  act  of 
worship.  No  wonder  if  they  find  it  difficult  to  get 
through  with  it,  their  emotions  interrupting  their  utter- 
ance, and  tears  obscuring  their  sight,  till  they  are 

"  Rapt  into  sweet  communion  whicli  transcends 
The  imperfect  utterance  of  prayer  and  praise." 

No  nearer  approach  than  this  is  ever  made  to  the  en- 
joyments and  employments  of  the  heavenly  world. 
Then  let  our  songs  abound  ;  in  private,  let  us  often  do, 
as  Pliny  tells  the  emperor  Trajan  the  early  Christians 
did  in  their  assemblies,  — '  sing  a  hymn  to  Christ  as 
God  ; '  and  if  at  all  times,  when  we  sing  together,  we 
could  thus  sing  with  melody  in  our  hearts  unto  the 
Lord,  giving  life  and  power  to  taste  and  skill,  our  com- 
mon acts  of  praise  would  have  much  of  the  quality  of 
the  Sacramental  Hymns. 

We  need  more  of  the  cheering,  soothing  influence  of 
sacred  music  ;  the  heart  of  man  is  bowed  down  with 
many  a  secret  grief,  oppressed  with  many  cares,  dis- 
couraged and  ready  to  faint  with  weakness  and  sin.  O 
for  great  companies  of  pious  hearts  in  all  our  congre- 
gations, with  skilful  voices,  to  bring  in    heaven,   like 


166  THE    COMMUXION    SABBATH. 

spring,  upon  the  winter  of  our  life.  Those  churches 
which,  by  their  organization,  have  rehgious  societies 
connected  with  them,  should  have  that  precedency  in 
directing  this  part  of  worship  which  they  so  properly, 
and  by  consent,  have,  with  respect  to  the  call  and  settle- 
ment of  a  minister  ;  always,  however,  as  in  the  latter 
case  they  are  sure  to  do,  if  they  act  discreetly,  regard- 
ing the  general  feelings  and  wishes.  The  highest  de- 
gree of  cultivation  ought  to  be  secured,  musical  talent 
should  be  brought  into  the  service  of  sacred  praise,  and 
withal,  though  it  is  but  the  expression  of  an  individual 
opinion,  it  seems  probable  that  a  well-trained  choir  is 
essential  to  cultivate  the  spirit  of  sacred  music  in  a 
congregation,  and  that  our  Sacramental  hymns  ^vill  be 
sung  in  the  most  desirable  manner  in  churches  where 
there  are  well-trained  choirs  upon  the  Sabbath.  In 
vain,  therefore,  do  we  argue  from  the  singing  at  the 
Sacramental  seasons,  with  which  we  all  profess  to  be 
satisfied,  that  we  can  dispense  with  choirs.  At  the 
same  time,  the  influence  of  a  good  choir  which  has  a 
leader  who  makes  this  a  chief  object,  may  be,  and,  in 
foreign  churches  more  perhaps  than  with  us,  it  has  the 
effect,  to  promote  the  exercise  of  sacred  praise  so  gen- 
erally that  the  congregation  becomes  like  a  well-trained 
choir. 

If  we  wished  to  make  our  places  of  worship  attrac- 
tive to  people  at  large  by  the  singing,  we  should  make 
it  in   the  first  place,   scientifically  correct,  for  the   halt 


THE    SACRAMENTAL   HYMX.  167 

and  the  lame  we  do  not  offer  to  our  governor ;  and 
being  correct  and  in  itself  good,  let  it  be  seen  that  God 
is  adored,  that  his  fear  and  his  love  govern  the  service, 
and  the  effect  will  follow  which  the  Apostle  speaks  of 
as  inevitable  in  well-conducted  religious  services, — 
the  secrets  of  a  man's  heart  will  be  made  manifest  to 
him,  "  and  so  falling  down  on  his  face,  he  will  worship 
God,  and  report  that  God  is  in  you  of  a  truth."  God- 
liness in  the  conduct  of  this  part  of  worship  will  be 
found  to  be  profitable  for  all  things,  advancing  the  sec- 
ular interests  of  the  congregation, which  we  desire,  of 
course,  only  for  its  effect  in  promoting  the  edification 
or  salvation  of  men.  But  when  the  singing  is  a  mere 
performance,  we  feel  it  at  once  as  we  immediately  feel 
and  detest  affectation  in  prayer.  When  a  piece  is 
sung,  and  no  one  hears  its  words,  whether  they  be  Ital- 
ian, Latin,  or  English,  when  the  snatches  of  the  operas 
or  secular  pieces  bring  in  foreign  associations,  or  when 
in  the  midst  of  a  fervent,  devotional  strain  of  thought 
and  feeling  in  a  hymn,  an  unmeaning  interlude,  or  a 
fanciful  excursion  on  the  organ  obtrudes  itself,  formal- 
ism usurps  the  place  of  worship,  and  to  what  purpose 
is  the  multitude  of  such  oblations  but  to  draw  upon  us 
the  displeasure  of  God  ?  That  God  must  be  displeased, 
in  many  cases,  with  what  is  called  our  "  good  music  " 
in  his  house,  and  with  all  the  secular  motives  and  feel- 
ings and  language  connected  with  it,  that  he  sees  in  it 
nothing  but  a  sacrifice  to  ourselves,  and  that  he  says  of 


168  THE    COMMUNION    SABBATH. 

such  sacrifices,  "  I  will  not  smell  in  your  solemn  assem- 
blies," no  one  can  doubt  who  remembers  that  God  is  a 
spirit,  and  they  that  worship  him  must  worship  him  in 
spirit  and  in  truth.  How  far  it  has  the  effect  to  keep 
away  the  influences  of  the  Holy  Spirit,  not  only  by  its 
insidious  displacement  of  truly  spiritual  feelings  in  all 
concerned,  but  by  directly  grieving  him,  is  a  question 
which  deserves  to  be  pondered  by  every  church  of 
Christ.  The  Holy  Spirit  must  not  be  expected  to 
favor  that  place  of  worship  with  his  presence  when  the 
praises  of  God  have  no  higher  motive  and  end  than  to 
furnish  what  is  called  "  good  music."  Good  it  ought 
to  be  ;  never  should  it  be  better  than  in  the  house  of 
God,  but  as  the  oratory  of  a  theatrical  actor  who  should 
become  a  sincere  preacher  of  Jesus,  would  cease  to  be 
theatrical  yet  be  no  less  powerful,  so  music,  instrumen- 
tal, as  well  as  vocal,  in  the  house  of  God,  must  pass 
through  minds,  if  not  regenerated,  imbued,  at  least, 
with  religious  sentiment,  so  as  necessarily  to  awaken 
nothing  in  the  mind  of  the  worshipper  but  religious 
feelings,  and  surely  not  to  interfere  with  such  feelings. 

These  thoughts  are  offered  in  connection  with  the 
peculiarly  sacred  and  solemn  ordinance  of  the  Lord's 
Supper,  because  few  things  do  more,  either  to  promote 
the  presence  and  blessing  of  Christ  and  the  Holy  Spirit, 
or  to  grieve  them,  and  few  things  contribute  more  to 
the  comfort  and  strength  of  Christians,  or  to  hinder  the 
good  influences  of  the  sanctuary,  than  the  service  of 


THE    SACRAMEXTAL   HYMX.  169 

song.  We  ought  to  pray  more  for  divine  instruction 
and  blessing  in  this  respect,  for  reasons  not  unlike  those 
for  which  we  invoke  the  divine  blessing  upon  preachers 
and  their  efforts.  Christ  has  consecrated  the  power  of 
song  by  associating  it  with  that  ordinance  of  which  he 
says,  This  do  in  remembrance  of  me.  Let  it  be  ob- 
served, in  passing  from  this  topic,  that  they  w^ho  have 
the  power  to  insinuate  cheering  or  soothing  sentiments 
or  feelings  by  the  power  of  the  voice,  do  great  good  in  a 
congregation  by  dispelling  many  a  brooding  thought 
which  might  otherwise  become  fixed  melancholy ;  and 
to  inspirit  many  a  pilgrim  in  his  way  to  God. 

And  as  it  is  supposed  to  be  the  Communion  Sabbath 
when  these  lines  are  read,  it  will  be  appropriate  to  say, 
that  we  cannot  but  feel  a  deep  interest  in  the  spiritual 
welfare  and  the  future  condition  of  those  whose  melo- 
dious strains  are  associated  with  some  of  our  happiest 
hours  at  home  or  on  the  Sabbath,  but  whom  we  miss 
when  we  sing  the  Sacramental  hymn.  We  think  of 
them  as  hereafter  recollecting  the  strains  with  which 
certain  affecting  words  will  forever  be  associated  in 
their  minds,  and  how  they  uttered  protestations  of  love 
to  Christ,  petitions  for  pardon,  hopes  of  heaven,  con- 
templations of  endless  life,  and  the  borrowed  language 
of  heaven  in  its  ascriptions  to  God  and  to  the  Lamb. 
We  are  all  familiar  with  that  wonderful  phenomenon 
of  our  natures,  the  memory  of  music ;  how  a  note  or  a 
chord,  or  a  word,  or  a  casual  recollection,  will  cause 

15 


170  THE    COMMUNION    SABBATH. 

a  tune  to  sweep  through  the  mind,  preserving  the 
unbroken  order  of  its  notes,  though  years  have  gone 
over  us  since  it  was  last  heard  or  sung ;  so  that  the 
singular  saying  of  some  philosophers  that  the  vibrations 
of  the  air  made  by  words  sung  or  spoken,  wander  for- 
ever, seems  to  have  a  true  counterpart  within  us,  where 
the  memories  of  music  lie  bound  together,  and  to  our 
recollections,  with  links  of  association  more  inseparable 
than  words  or  places.  Then  what  must  it  be  for  those 
to  be  lost,  whose  employment  on  earth  has  been  to  sing 
religious  hymns,  thereby  identifying  the  most  pathetic, 
the  most  thrilling  truths,  in  correspondent  expressions, 
with  their  future  recollections  of  earth.  May  they  re- 
member these  truths  and  these  strains  only  with  the 
redeemed,  repeat  them  to  themselves,  and  in  our  hear- 
ing, when  faith  and  hope  will  enshrine  love  in  her  undi- 
vided empire  over  our  hearts,  and  prayer  shall  have 
uttered  its  last  Amen,  and  praise  shall  summon  the 
minstrels  of  earth  and  heaven  to  their  harps.  Let  it  be 
impressed  upon  every  one  who  assists  in  the  public 
praises  of  God,  that  we  must  have  a  heart  to  sing  the 
Sacramental  hymn,  on  earth,  before  we  can  be  included 
in  the  number  of  those  harpers  harping  upon  their 
harps. 

"  They  sung  a  hymn."  At  the  institution  of  an  or- 
dinance to  commemorate  the  sufferings,  the  death  of 
Je-sus,  they  sung  a  hymn !  he  directing  the  service. 

If  a  hymn  could  be  appropriate  then  and  there,  if 


THE   SACRAMENTAL   HYMN.  171 

Jesus,  with  Gethsemane  and  Calvary  in  view,  led  in 
singing  a  hymn,  if  he  who  took  the  cup  and  gave 
thanks  joined  in  sacred  praise  before  he  went  out  to 
suffer,  if  the  last  act  of  worship  which  he  performed 
with  the  disciples  before  the  end  came  for  which  he  was 
born,  was,  to  sing,  w^e  are  instructed  and  encouraged  to 
turn  every  thing  into  praise,  and  in  every  thing  by  prayer 
and  supplication,  together  with  thanksgiving,  to  let  our 
requests  be  made  known  unto  God,  and  the  peace  of  God 
which  passeth  all  understanding  shall  keep  bur  hearts  and 
minds  through  Christ  Jesus.  In  the  midst  of  fiery  tri- 
als, in  the  darkest  hours,  in  the  loneliest  night-watches, 
even  if  we  make  our  bed  to  swim  with  our  tears, 
amid  the  fiercest  opposition,  in  dangers,  and  even  in 
the  prospect  of  violent  death,  we  have  the  example  of 
Jesus  teaching  us  with  what  composure  and  assurance 
we  may  rememV^er  that,  in  all  these  things,  we  are  more 
than  conquerors  through  him  that  loved  us. 

Words  would  fail  to  describe  the  themes  for  praise 
which  are  fit  subjects  for  Sacramental  Hymns.  At  the 
passover,  that  portion  of  the  Psalms  from  the  hundred 
and  thirteenth,  to  the  hundred  and  eighteenth  inclusive, 
called  by  the  Jews,  Hallel,  or  Hallelujah  Psalms,  were 
sung  by  them  ;  the  first  two  previous  to  the  feast,  and 
the  others  at  the  conclusion.  Whether  these  Psalms, 
or  a  special  hymn,  were  sung  at  the  institution  of  the 
Supper,  we  have  no  tradition.  It  is  left  to  the  varying 
circumstances  of  our  times  and  conditions,  to  choose  a 


172  THE    COMMUXIOX    SABBATH. 

hymn  for  each  communion  season,  for  how  impossible 
it  would  be  for  one  hymn  to  include  the  great  themes 
which  are  appropriately  made  the  burden  of  our  songs 
at  such  times.  We  love  to  sing  of  the  lost  image  of 
God  restored  by  the  free,  unpurchased  love  of  God, 
through  the  astonishing  condescension  of  the  Saviour; 
and  the  kind  and  gracious  work  of  the  ever  blessed 
Spirit,  whom  we  ought  frequently  to  remember  and 
praise,  at  the  communion  season,  in  connection  with 
the  Redeemer.  Sometimes  the  distinction  which  has 
been  made  between  fallen  men  and  fallen  angels,  is  the 
burden  of  our  song ;  the  particular  application  of  di- 
vine mercy  to  each  of  our  souls,  so  many  at  our  side 
turning  their  faces  away  from  this  great  salvation  ;  the 
power  of  religion  upon  our  hearts,  to  purify,  elevate, 
cheer,  ennoble,  our  whole  being  ;  the  hopes  it  inspires, 
the  joy  it  sets  before  us,  and  always  and  in  connection 
with  every  thing  else,  the  sufferings,  the  sorrow,  the 
shame,  the  death  of  the  Redeemer,  and  then  his  ascen- 
sion and  reign,  his  presence  with  us  alway,  and  his  second 
coming,  our  gathering  together  unto  him, —  what  strains 
of  music,  and  what  words  are  competent  to  express 
these  things  ?  of  which,  nevertheless,  it  may  be  said  to 
every  true  communicant,  '  all  are  yours,  and  ye  are 
Christ's  and  Christ  is  God's.' 

Will  there  be  a  Sacramental  Hymn  at  the  marriage 
Supper  of  the  Lamb  ?  A  principal  expression  of  heav- 
enly happiness  is  represented  to  be  by  singing  and  play- 


THE    SACRAMENTAL   HYMN.  173 

ing  upon  harps.     We  take  that  representation  as  con- 
veying something  as   much  like   singing  as   heavenly- 
things  can  be  imaged  by  the  earthly.     Doubtless  there 
will  be  a  celebration,  by  acts  of  praise,  of  the  finished 
work  of  Christ,  and  of  the  first  grand  assembly  of  the 
saints  in  heaven  and  of  those  who  shall  then  come  from 
the  earth.     If  our  Sacramental  Hymns   now  make  us 
feel  and  say  that  we  never  hear  such  singing  elsewhere, 
let  us  expect  that  the  hymn  which  will  be  the  song  of 
Moses  and  the  Lamb,  when  passover,  Lord's  Snpper, 
church-meeting,  prayer,  faith,  hope,  and  singing  itself, 
are  each  like  a  translated  Enoch  and   Elijah,  and  from 
east  and  west,  and  north  and  south,  as  well  the  singers 
as  the  players  on  instruments   shall  be  there,  and  every 
soul  will  have  power  to  sing,  its  imperfect  bodily  struc- 
ture being  repaired  and  tuned,  —  let  us  expect,  that  the 
first  choral  song  of  heaven,  that  overture,  that  sym- 
phony, and  then  that  burst  of  joy,  at  the  marriage  Sup- 
per of  the  Lamb,  will  be  unlike  any  thing  to  which  the 
morning  stars  have  listened  or  that  made  the  sons  of 
God  shout  for  joy.     Of  all  the  effects  of  sacred  music 
on  many  of  us,  nothing  surpasses  that  of  the  passage 
in  the  Messiah,  "  And  his   name  shall  be  called  Won- 
derful, Counsellor,  the  mighty  God,  the  everlasting  Fa- 
ther, the  Prince  of  peace."     But  when  the  instruments 
of  orchestras  give  place  to   harpers,  with  their  hands 
waiting  on  their  chords  to  sound  out,  at  the  signal,  that 
"  Wonderful,  Counsellor,  mighty  God,"  and  the  upUfted 

15* 


174  THE    COMMUNIOX   SABBATH. 

cymbals  of  heaven  make  emphasis  for  those  words, 
may  each  of  us  be  there  I  each  of  us  for  whom  this 
marriage  Supper  will  have  been  provided,  an  invitation 
thereto,  in  the  name  of  the  bridegroom,  having  been 
given  personally  to  every  one  who  reads  these  lines. 

Let  us  cease,  therefore,  to  turn  our  backs,  Sabbath 
after  Sabbath,  upon  this  Sacramental  table.  If  we  have 
no  heart  for  the  Sacramental  hymn,  we  shall  not,  we 
cannot,  join  to  celebrate  the  finished  work  of  redemption. 
Christ  died  that  each  of  us  might  sing,  a  redeemed, 
happy  spirit,  through  the  whole  of  our  deathless  being. 

Angels  have  no  sacramental  hymn  among  their 
music.  They  could  better  perform  the  "  Creation," 
and  we  the  "  Messiah,"  for  of  a  sacramental  hymn,  as  it 
may  be  called,  it  is  said,  and  "  no  man  could  learn  that 
song  but  the  hundred  and  forty  and  four  thousand 
which  were  redeemed  from  the  earth."  There  is  a  bold 
expression  in  one  of  John  Wesley's  hymns  :  — 

"  By  faith  the  upper  clioir  we  meet, 
And  challeno;e  them  to  sino;." 

In  vain  would  they  emulate  us  in  celebrating  a  recovery 
from  sin  and  hell,  in  setting  forth  the  experience  of  re- 
pentance, faith,  hope,  and  all  the  spiritual  affections  of 
a  renewed  heart.  It  will  be  interesting  for  each  of  us 
to  consider  whether  he  could  join  in  that  "  challenge," 
and  bear  his  part  in  sustaining  it.  But  what  is  this 
which  comes  to  the  mind  in  contrast  with  such  proud 


THE    SACRAME^'TAL   UYMX.  175 

eminence  among  the  creatures  of  God  ?  It  is  another 
"  challenge  "  —  and  it  is  addressed  to  certain  men  by 
fallen  angels  —  to  the  finally  unconverted,  and  the  false 
professors,  of  a  Christian  congregation.  "  They  that 
carried  us  away  captive  required  of  us  a  song,  and 
they  that  wasted  us  required  of  us  mirth,  saying,  Sing 
us  one  of  the  songs  of  Zion."  To  what  fearful  expos- 
ures are  we  brought,  O  Christ,  by  this  infinite  love  of 
thine,  which,  unless  it  succeeds  to  save  us,  will  plunge 
us  sevenfold  deeper  into  hell. 

"  They  went  out  into  the  Mount  of  Olives."  There, 
for  retirement  and  meditation,  and  for  preparation,  the 
little  company  retreated  from  their  last  passover,  and 
from  the  first  Lord's  Supper.  What  became  of  that 
man  whom  the  two  disciples,  by  Christ's  appointment, 
met,  bearing  a  pitcher  of  water,  and  who  showed  them 
a  large  upper  chamber  furnished,  where  they  made 
ready  the  passover  ?  Jesus  and  his  little  company  left 
his  house,  but  did  they  leave  him  an  alien  from  Christ, 
or  was  he  his  friend  ?  Did  he  ever  know,  does  he  this 
day  rejoice  to  know,  the  honor  which  came  upon  his 
house  as  the  place  of  the  last  passover  and  its  divine 
substitute  ?  Or,  does  he  mourn  to  think  that  the  king- 
dom of  God  came  nigh  unto  him,  and  that  he  knew 
not  the  time  of  his  visitation  ?  We  naturally  hope  and 
believe  that  he  was  a  friend  of  Christ,  but  at  all  events, 
the  sacramental  band  left  him  and  his  dwelling,  for  the 


176  THE   COMMUNION   SABBATH. 

Mount  of  Olives.  The  going  out  of  the  great  company 
of  the  redeemed  from  their  first  meeting  before  the 
throne,  families,  circles  of  friends  drawing  off  to  their 
mansions,  where  shall  we  be,  in  that  going  out,  after 
their  great  sacramental  hymn,  to  their  Mounts  of  Olives? 
There,  no  more  to  betray  nor  be  betrayed,  no  more  to 
weep,  to  suffer,  to  die,  no  more  to  be  scattered,  no  more 
to  labor  with  toil  and  pain,  but  everywhere  and  on  all 
occasions  finding  living  fountains  of  water,  redemption 
having  become  a  history,  and  the  mediatorship  having 
been  resigned,  and  no  more  sacrifice  for  sin,  shall  each 
of  us  receive  the  end  of  his  faith  even  the  salvation  of 
his  soul  ?  The  Sacramental  table  now  divides  us. 
We  part  here ;  if  we  unite  everywhere  else,  —  at  fam- 
ily prayers,  at  public  worship  —  yet  very  many  of  us  go 
asunder  here,  and  so  our  feelings  toward  Christ  will 
divide  us  in  that  day,  when  "terror  and  glory  join  in 
their  extremes." 

Another  Sacramental  table  may  never  greet  the  eyes 
of  some  who  read  these  lines.  Ere  it  is  spread  again, 
what  if  they  should  spread  for  you  that  last,  narrow 
bed,  from  which  your  eyes  will  be  opened  to  see  the 
Redeemer  and  his  people  leaving  you,  as  here  you  leave 
them.  It  is  not  too  late.  To-day,  the  peaceful,  touch- 
ing sight,  the  table  of  the  Lord,  is  to  present  itself  to 
you,  and  you,  lingering  around  that  scene,  can,  by  re- 
penting and  believing  in   Christ,  be  furnished  by  the 


THE   SACRAMENTAL   HYMN.  177 

hand  of  the  Master  himself,  with  the  wedding  garment. 
To-day,  you  not  only  may  hear,  but  can  join  and  sing, 
our  Sacramental  hymn,  which,  if  you  can  sing  with 
J'our  heart,  you  may  come  to  the  table  here,  and  be  in 
the  company  of  the  Saviour's  friends  at  his  appearing 
and  kingdom. 


XII. 

THE  FIRST  AND   LAST  EXODUS. 


"  Gather  mt  saixts  together  unto  me  ;   those  that  have  made 
A  covekaxt  with  me  by  sacrifice," 

Six  hundred  thousand  males,  of  twenty  years  old 
and  upwards,  together  with  women  and  children, 
marched  forth  from  Egypt  in  a  triumphal  procession. 
"  And  the  children  of  Israel  went  up  harnessed  out  of 
the  land  of  Egypt."  A  marginal  note  in  the  larger 
Bibles  says,  —  "  or,  by  five  in  a  rank  ; "  —  not  in 
tumultuary  haste  and  confusion,  as  in  fear,  but  in  well- 
ordered  ranks,  they  went  forth.  Not  by  small  compa- 
nies, set  free  at  the  death  of  a  master,  or  their  liberty 
purchased  by  one  or  two  of  their  number,  do  they  seek 
a  sea-shore,  waiting  to  be  conveyed  to  some  free  land  ; 
nor  are  they  private  fugitives,  begging  their  way  to 
a  place  of  freedom,  but  a  nation  is  on  the  march,  par- 
ents and  children,  chiefs  and  people,  with  their  flocks 
and  herds.  In  their  coffers  were  the  treasures  of  Egypt, 
which,  by  a  sudden  influence  from  the  Almighty,  their 

(178) 


THE   FIRST   AND    LAST   EXODUS.  179 

terrified  lords  and  mistresses  had  heaped  upon  tnem,  to 
hasten  their  flight.  "  He  brought  them  forth  also  with 
silver  and  gold." 

But  perhaps  this  is  the  most  wonderful  of  all :  —  "  and 
there  was  not  one  feeble  person  among  their  tribes." 
Great  God !  we  love  and  adore  thee  for  this.  Let  us 
suppose  that  there  had  been  some  sick  child,  some 
lingering,  dying  husband,  or  wife,  among  the  He- 
brews, and  the  time  came  for  the  nation  to  take  up  its 
march.  The  nation  must  go,  but  one  and  another 
must  stay,  and  languish  and  die,  and  others  watch  over 
dying  beds,  and  bury  their  dead  in  a  land  made  still 
more  a  house  of  bondage  by  the  departure  of  their  lib- 
erated nation.  But  it  seems  that  in  more  than  a  mil- 
lion of  people,  there  was  "  not  one  feeble  person  ; "  —  the 
only  m'illion  of  people,  probably,  in  this  world,  of  whom 
collectively,  this  had  ever  been  true.  In  kind  and  gra- 
cious preparation  of  them  for  this  deliverance,  God  had 
healed  each  one  whom  lingering  illness,  or  a  wound,  or 
any  infirmity  had  threatened  to  detain.  No  disabling 
accident  near  the  time  of  departure,  had  been  per- 
mitted to  befall  one  of  them.  "  Who  is  like  unto  thee, 
O  people  saved  by  the  Lord,  the  shield  of  thy  help,  and 
who  is  the  sword  of  thy  excellency  ?  "  "  When  Israel 
was  a  child  then  I  loved  him,  and  called  my  son  out  of 
Egypt" 

Liberty  achieved  for  them  by  mighty  signs  and  won- 
ders from  the  immediate  hand  of  God,  liberty  obtained 


180  THE    COMMUNION    SABBATH. 

suddenly,  unconditional,  perpetual,  excited  this  host, 
we  may  suppose,  to  the  utmost  pitch  of  human  joy. 
Their  music  and  banners,  the  glee  and  shouts  of  the 
young,  the  gratulations  of  families  and  friends,  the 
noise  of  the  camels,  and  flocks,  and  herds,  the  songs  of 
praise  bursting  from  the  lips  of  the  more  impulsive,  and 
awaking  choruses  on  every  side,  the  quick  ti'amp  of 
hoofs,  the  roar  of  wheels  over  those  magnificent  broad 
ways,  with  words  of  command  and  cheer  from  the  sub- 
alterns of  their  great  leader,  exultations  and  laughter, 
ironical  farewells  at  every  obelisk  and  public  work  that 
reminded  them  of  their  brick  without  straw,  and  then 
an  uproar  of  joy  that  they  were  to  see  those  monu- 
ments of  tyranny  no  more,  —  truly  '  the  shout  of  a  king 
is  among  them,'  and  that  exodus  was  a  scene  which, 
probably,  will  never  be  equalled  but  once  in  the  history 
of  the  human  race. 

In  one  part  of  this  triumphal  host,  there  was  some- 
thing which,  on  many  accounts,  was  as  interesting  as 
any  thing  in  that  great,  moving  spectacle.  It  was  a 
sarcophagus,  emblazoned  with  signs  of  royal  honor, 
guarded  with  solemn  pomp,  and  making,  in  some  re- 
spect, in  its  appearance,  a  contrast  to  the  general  mirth  ; 
and  yet  a  mellowed  joy  seems  to  be  round  about  it, 
rather  than  sadness.  It  is  "  the  bones  of  Joseph." 
"  By  faith  Joseph  when  he  died,  made  mention  of  the 
departure  of  the  children  of  Israel,  and  gave  command- 
ment concerning  his  bones."     "  And   Moses  took  the 


THE   FIRST   AND    LAST   EXODUS.  ISl 

bones  of  Joseph  with  him  ;  for  he  had  straitly  sworn 
the  children  of  Israel,  saying,  God  will  surely  visit  you ; 
and  ye  shall  carry  up  my  bones  away  hence  with  you." 
Dying  amidst  imperial  honors,  a  grateful  nation  em- 
balming his  memory  in  their  hearts,  he  would  naturally 
have  expected  that,  for  all  his  father's  house,  his  services 
would  secure  lasting  favor  and  prosperity  at  the  hands 
of  the  Egyptian  kings.  "  Bold  infidelity  I  turn  pale 
and  die ! "  For  why,  under  such  circumstances,  did 
Joseph  give  such  commandment  concerning  the  re- 
moval of  his  bones,  so  honored  and  safe  in  the  keeping 
of  a  nation  which,  under  God,  had  been  delivered  by 
him  from  a  seven  years'  famine  ?  —  Now,  on  their  way 
out  of  Egypt  to  the  patriarchal  sepulchre  in  Shechem, 
these  bones  give  impressive  testimony  to  the  faithful- 
ness of  God  ;  they  are  themselves  a  sacramental  sym- 
bol of  faith,  and,  as  such,  must  have  had  a  powerful 
effect  upon  the  leaders  and  the  people  in  this  eventful 
moment  of  their  history. 

Who  are  these  people,  and  why  are  they  here  ? 
These  are  the  covenant  people  of  God,  the  children  of 
Abraham,  his  friend.  They  are  on  their  way  to  a  land 
selected  from  the  whole  habitable  earth  to  be,  for  a 
long  time,  the  home  of  the  church,  the  land  of  Messiah, 
the  scene  of  human  redemption.  This  is  the  first  stage 
of  their  journey  to  that  land  which  is  to  be  the  glory  of 
all  lands,  toward  which  the  eyes  of  the  world  and  the 

16 


182  THE    COMMUNION    SABBATH. 

thoughts  of  heaven  are  to  be  turned  for  ages  with  sur- 
passing interest. 

Leaving  them  on  their  triumphal  march,  we  will  go 
back  to  Egypt,  and  look  upon  the  former  oppressors  of 
Israel. 

O  fearful  sight!  we  shrink  back  ;  we  dare  not  go  in. 

Egypt  is  one  house  of  mourning.  All,  all,  are  bury- 
ing their  dead.  From  Pharaoh's  palace  comes  a  fune- 
ral ;  the  streets  are  filled  with  funerals,  the  air  with 
wailings  ;  the  first-born  child  in  every  house  is  dead, 
the  first-born  of  every  fold  and  stall  ;  thus  while  Israel 
marches  forth  with  exultation,  and  God,  their  God,  is 
with  them,  miserable  Egypt  is  among  the  tombs,  with 
their  dead  children.  Had  merely  a  child  of  every  fam- 
ily died,  the  mortality  might  have  seemed  a  mere  epi- 
demic ;  but  that,  in  every  case,  the  dead  child  should 
be  the  first-born,  was  a  sign  and  wonder  above  their 
cavil.  What  curses  were  heaped  upon  Israel!  How 
must  they  have  been  filled  with  rage  at  Israel's  God ! 
If  the  death  of  one  child  in  a  single  family  be  an  event 
of  unsurpassed  grief,'  the  amount  of  sorrow  in  Egypt, 
where  no  house  was  without  its  dead,  made  good  the 
declaration, —  "none  like  it,  nor  shall  be  like  it  any 
more."  Then  they  remember  how  they  slew  the  male 
infants  of  Israel.  God  oftentimes  makes  men  see  their 
sin,  again,  in  their  punishment.  In  a  word,  great  floods 
of  sorrow,  rolling  and  breaking  over  every  house,  min- 
gled with   rage,  remorse,  thoughts   of  vengeance,  and 


THE    FIRST    AXD    LAST    EXODUS.  183 

shame  at  their  defeat  by  this  injured  people  and  their 
God,  make  Egypt  as  great  a  contrast  as  possible  to 
happy  Israel,  going  forth  from  captivity  to  their  des- 
tined home,  with  God  for  their  guide  and  friend. 

It  was  remarked,  that  probably  there  would  never 
be  but  one  event  and  scene  in  the  history  of  the  human 
race  to  be  compared  with  this  triumph  of  Israel  and 
perdition  of  Egypt.  There  will  be  such  an  event,  and 
such  a  scene,  one  in  which  every  one  of  us  will  not 
only  feel  a  personal  interest,  but  bear  a  part. 

We  will  take  for  a  point  of  view  a  place  from  which 
we  can  see  the  righteous,  raised  from  the  dust  of  the 
earth  and  from  the  seas,  at  the  moment  when  they  are 
about  to  be  caught  up  to  meet  the  Lord  in  the  air. 
From  Abel,  to  the  last  surviving  saints,  they  are  on  their 
way  to  heaven,  together.  Why  on  earth  ?  Why  have 
the  redeemed  left  heaven  ?  To  receive  the  adoption, 
to  wit,  the  redemption  of  their  bodies.  This  resump- 
tion of  the  body  is  the  finishing  act  of  redemption. 
The  departure  of  Israel  is  an  emblem  of  the  departure 
of  the  righteous  from  earth  to  heaven  at  the  last  day. 

This  is  the  people  of  God.  They  were  given  to 
Christ  before  the  foundation  of  the  world.  That  word 
is  now  accomplished :  "  And  this  is  the  Father's  will 
that  hath  sent  me,  that  of  all  which  he  hath  given  me, 
I  should  lose  nothing ;  and  I  will  raise  it  up  at  the  last 
day."     He  planted  a  field  and  watered  it,  gathered  out 


184  THE   COMMUNION    SABBATH. 

the  stones  thereof,  set  husbandmen  to  till  it,  and  now, 
lo,  the  harvest  of  the  earth  is  come,  the  sheaves  are 
gathered  and  on  their  way  to  the  garner. 

Slowly,  and  one  by  one  out  of  a  family,  and  two  out 
of  a  nation,  for  much  of  the  time,  was  this  people  gath- 
ered, from  every  kindred  and  tongue,  till  now,  a  multi- 
tude which  no  man  can  number,  they  are  the  product 
of  redemption,  the  result  of  an  eternal  plan,  the  fruit  of 
unutterable  pains  and  travail  of  soul  on  the  part  of  their 
Redeemer  and  of  his  witnesses,  and,  in  many  cases,  of 
themselves.  God  now  possesses  that  for  which  alone 
he  made  the  world  and  created  man  upon  it ;  and  with 
these  He  is  to  show  to  principalities  and  powers  in 
heavenly  places  the  manifold  wisdom  of  God.  Their 
history  is  to  set  forth  more  of  God  to  the  universe  than 
all  his  works  beside;  and  in  the  ages  to  come  he  will 
show  the  exceeding  riches  of  his  grace  in  his  kindness 
toward  them  through  Christ  Jesus.  "  Happy  art  thou, 
O  Israel ;  who  is  like  unto  thee,  O  people  saved  by  the 
Lord,  the  shield  of  thy  help,  and  who  is  the  sword  of 
thy  excellency  I " 

They  are  delivered  from  the  power  of  the  enemy. 
While  death  and  the  grave  held  their  bodies,  their  de- 
liverance was  not  complete.  Now  the  bars  are  broken, 
every  precious  treasure  of  a  human  form  is  yielded  up,  the 
last  enemy  is  destroyed,  which  is  death.  Sin  is,  for  them, 
forever  put  away,  and  its  consequences ;  men  and  devils 
can   no   more  afflict;  going   from  earth,  the  righteous 


THE    FIRST    AND    LAST    EXODUS.  185 

are  going  from  the  dominion  of  the  god  of  this  world. 
Farewell  temptations,  farewell- vexations,  farewell  trib- 
ulations, an  eternal  farewell  to  every  tear;  the  last 
chain  is  broken,  the  ransomed  now  "return,  and  come  to 
Zion  with  songs  and  everlasting  joy  upon  their  heads ; 
they  shall  obtain  joy  and  gladness,  and  sorrow  and 
sighing  shall  flee  away." 

They  are  on  their  way  to  a  promised  land.  Land  of 
promise,  indeed !  the  metropolis  of  the  universe ;  not  a 
colony,  not  some  undistinguished  world,  but  the  abode 
of  God  himself,  the  seat  of  his  throne  ;  a  place  prepared, 
exclusively,  so  far  as  we  can  infer  from  the  Bible,  for 
the  habitation  of  angels  and  men.  Infinite  wisdom 
and  skill  selected  and  prepared  that  place ;  we  should 
faint,  more  than  Sheba's  queen  at  Solomon's  glory, 
if  we  should  see  it  with  bodily  eyes.  What  a  place, 
considered  merely  as  a  place,  heaven  must  be,  prepared 
by  Infinite  love  and  power  for  the  abode  of  those  who 
have  been  redeemed  and  saved  at  such  cost.  "  For  he 
hath  prepared  for  them  a  city."  Now,  the  meaning  of 
those  words  begins  to  break  upon  us  with  new  power, 
—  "  Father,  I  will  that  they  whom  thou  hast  given  me 
be  with  me  where  I  am,  that  they  may  behold  my  glory, 
which  thou  hast  given  me."  He  said,  "  I  go  to  prepare 
a  place  for  you,  and  if  I  go  and  prepare  a  place  for  you, 
I  will  come  again  and  receive  you  unto  myself;  that 
where  I  am  there  ye  may  be  also." 

There  will  be  a  time  when  there  will  be  very  few,  if 


186  THE    COMMUNION    SABBATH. 

any,  human  beings  in  heaven ;  and  where  will  its  hu- 
man inhabitants  then  be  ?  At  their  graves,  receiving 
each  his  glorified  body.  Then,  what  a  return,  and  what 
a  sight,  when,  reentering  heaven,  the  redeemed,  with 
their  forms  like  Christ's,  approach  the  heavenly  world 
with  the  Captain  of  their  salvation  at  their  head.  O 
my  soul,  be  among  them  !  Advanced  legions  of  angels 
blow  with  ten  thousand  trumpets,  and  begin  to  sing, 
"  Lift  up  your  heads,  O  ye  gates,  and  be  ye  lifted  up, 
ye  everlasting  doors  ;  and  the  King  of  glory  shall  come 
in."  The  King  of  glory !  never  before  did  he  receive 
that  name  with  such  accumulated  honors  upon  it.  Re- 
deemer, thy  glory  now  is  full  orbed.  The  joy  of  thy  peo- 
ple is  the  joy  of  their  Lord.  O  earth,  it  seems  worth  all 
thy  travail,  to  have  yielded  such  a  scene  as  this.  That 
one  hour,  that  one  scene,  of  reentering  heaven,  of  pass- 
ing away  from  earth,  with  such  spoils  and  triumph, — 
a  lifetime  of  ecstasy  is  nothing  compared  with  it ;  one 
might  sit  in  chains  threescore  years,  burn  at  the  stake, 
be  sawn  asunder,  —  any  thing  would  be  a  cheap  pur- 
chase, for  the  joy  of  that  hour.  Recognitions,  wel- 
comes, fulness  of  joy,  every  sensibility  touched  with 
new  sensations  of  pleasure,  eternity  in  heaven  before 
them,  as  they  defile  through  those  twelve  gates,  into 
the  city,  —  the  symbolical  departure  of  Israel,  glorious 
as  it  was,  how  can  it  be  compared  with  this  I 

And  now,  the  bones   of  Joseph,  which  were  carried 
up  out  of  Egypt  by  the  triumphant  church  have  found 


THE    FIRST    AA^D    LAST    EXODUS.  187 

their  antitype  in  the  carrying  away  from  earth,  that 
house  of  bondage  and  place  of  graves,  of  a  glorified 
body  by  every  one  who,  as  he  fell  asleep  in  Jesus,  made 
mention,  in  his  faith  and  hope,  of  this  departing  of  the 
children  of  Israel.  Not  in  a  princely  sarcophagus,  but 
in  a  body  like  unto  Christ's  own  glorious  body,  shall 
we  each  leave  this  Egypt,  and  (O  in  what  an  exalted 
sense  I)  be  gtithered  to  our  fathers.  "  For  I  know  that 
my  Redeemer  liveth,  and  that  he  shall  stand  at  the  lat- 
ter day  upon  the  earth ;  and  though  after  my  skin, 
w^orms  destroy  this  body,  yet  in  my  flesh  shall  I  see 
God  :  whom  I  shall  see  for  myself,  and  mine  eyes  shall 
behold,  and  not  another ;  though  my  reins  be  consumed 
within  me." 

But  there  is  another  part  to  this  picture,  as  there  was 
to  the  departure  of  Israel.  There  will  be  an  Egypt  at 
the  last  day  ;  what  is  it  ?  who  will  they  be  ? 

Unconverted  men  will  be  like  Egypt  to  the  departing 
church.  They  will  be  seen  to  be,  like  the  Egyptians, 
the  enemies  of  God.  The  signs  and  wonders  of  his 
providence  and  grace,  public  and  personal,  failed  to 
make  them  repent.  The  messengers  of  God  had  no 
success  with  them,  but  every  thing  served  only  to  hard- 
en their  hearts.  They  would  not  join  themselves  to 
the  covenanted  Israel,  they  did  not  choose  rather  to 
suffer  affliction  with  the  people  of  God,  than  to  enjoy 
the  pleasures  of  sin  for  a  season.  But  while  mixed  up 
with  them  on  earth,  the  difference  was  not,  in  aU  re- 


188  THE    COMMUXION    SABBATH. 

pects,  so  clearly  made  known.  Every  Communion  Sab- 
bath, it  is  true,  brought  forcibly  to  view  a  distinction 
between  the  church  and  the  world,  and  disclosed  this 
coming  separation  ;  but  no  public  continued  severance 
was  made.  "  Let  both  grow  together  until  the  harvest, 
and  in  the  time  of  harvest  I  will  say  to  the  reapers, 
Gather  ye  together  first  the  tares,  and  bind  them  in 
bundles  to  burn  them,  but  gather  the  wheat  into  my 
barn." 

Impenitent  men  will  be  under  the  powder  of  death. 
Having  risen  from  their  graves  to  meet  the  second 
death,  and  received  their  bodies  to  be  more  miserable 
in  them,  they  are  to  spend  eternity  conversant  only  with 
that  which  is  called  in  the  Bible,  Death,  the  loss,  the 
perdition,  of  all  good.  And  it  will  be  a  time  of  burial 
with  them.  They  w^ill  bury  every  hope  of  reprieve,  of 
mitigated  pain,  and  every  friend.  The  cry  that  went 
up  from  Egypt  while  Israel  journeyed  away,  would  be 
drowned  in  that  last  weeping  and  wailing. 

Impenitent  men  will  be  undergoing  punishment. 
Forward  they  must  move  to  the  left  hand  of  Christ,  to 
be  judged  and  sentenced.  What  a  hideous  throng! 
What  a  contrast  to  the  righteous  !  The  good  are  gath- 
ered out ;  not  a  solitary  good  man,  nor  a  child,  is  in 
that  multitude,  but  every  one  is  wicked,  under  arrest, 
suffering  punishment  already,  and  expecting  more. 
There  are  the  sinners  of  the  old  world,  and  of  Sodom 
and  Gomorrah,  liars,   thieves,  tyrants,  murderers,  the 


THE   FIRST   AND    LAST   EXODUS.  189 

unclean,  the  profane ;  while  the  more  reputable  and 
outwardly  respectable  of  the  enemies  of  Christ  will  be 
mixed  up  promiscuously  with  them.  A  man,  hitherto 
respectable  and  respected,  on  committing  some  offence 
against  society  for  which  secret  wickedness  had  pre- 
pared him,  is  sent  to  the  State  prison,  and  while  they 
are  putting  on  him  the  twain  colored  dress,  he  says, 
This  is  worse  than  all.  Must  I  march  with  locked  step 
and  folded  arms  in  a  file  with  convicts  ?  Perhaps  he 
was  a  graduate  of  a  college,  perhaps  he  preached,  per- 
haps he  held  a  high  place  in  the  Christian  church.  Jus- 
tice makes  no  account  of  our  standing,  or  past  associa- 
tions, nor  considers  our  refinement ;  down  we  go  to  the 
common  herd  of  the  vile,  if  we  turn  aside  to  crooked 
ways,  and  are  led  forth  with  the  workers  of  iniquity. 
As  though  they  were  a  chain-gang,  all  the  finally  im- 
penitent will  go  to  their  final  doom.  Old  companions 
in  sin,  members  of  the  same  impenitent  families,  peo- 
ple Vv'ho  had  only  heard  of  each  other,  such  as  distin- 
guished conquerors,  wicked  sovereigns  and  popes,  mur- 
derers, knaves,  whose  names  are  on  the  annals  of  crime, 
will  meet,  and  their  meeting  will  be  with  revulsion  and 
hatred.  The  sight  of  the  righteous  passing  away  will 
be  the  aggravation  of  their  misery.  Their  personal 
separations  and  grief  will  be  the  most  dreadful.  '  O  my 
father  I  mother  I  my  husband  I  my  wife  I  my  child  I  my 
brother  I  my  sister!  Once  I  sat  by  your  side,  and 
heard  the  same  gospel;  hundreds  of  times  I  left  your 


190  THE    COMMUXIOX    SAEBATII. 

side,  and  went  from  the  Lord's  table  where  so  aiTec- 
tionately  and  with  tears  I  was  urged  to  come,  and 
where  I  should  have  been  as  welcome  as  you.  But 
month  after  month  for  years,  I  went  away  from  Christ ; 
now,  Christ  and  heaven  are  going  away  from  me.  One 
more  opportunity  to  accept  Christ!  to  profess  him  be- 
fore men  !  to  join  the  company  of  those  who  showed 
his  death  until  he  come!  He  is  come!  All  is  lost! 
Once  the  many  who,  with  me,  left  the  communion  ta- 
ble behind,  countenanced  me  ;  now,  this  great  multi- 
tude of  them  affrights  me  !'  —  But  cries  and  regrets  are 
vain.     All  this  is  the  beo^inninor  of  sorrows. 

Thus,  while  the  Israel  of  God  will  go  from  earth  and 
enter  heaven  with  joy,  impenitent  men  will  be  as 
Egypt  was  while  burying  her  dead,  except  that  every 
oiite  will  himself  be  a  mourner  over  his  own  soul  irre- 
coverably lost.  Should  .they  attempt  to  follow  after 
the  righteous,  they  could  not  reach  them.  They  have 
loaded  them  with  their  wishes  and  their  envyings  at 
their  lot,  and  they  have  departed ;  all  the  happiness 
which  they  ever  had  in  common,  the  righteous  have 
carried  away  with  them,  and  the  wicked  are  spoiled  of 
every  thing.  The  prophecies  of  the  New  Testament 
are  now  fulfilled  like  the  prophecies  of  the  Old  ;  the 
thirteenth  chapter  of  Matthew,  with  its  parables  of  the 
field,  and  the  net,  is  fulfilled,  and,  with  the  twenty-fifth 
chapter  of  Matthew,  has  ceased  to  be  prediction,  and  is 
now  history. 


THE   FIRST   AXD    LAST   EXODUS.  191 

It  was  '  on  the  morrow  after  the  passover,'  that  '  the 
children  of  Israel  went  out  with  an  high  hand  in  the 
sight  of  all  the  Egyptians.'  The  night  before,  every 
head  of  a  house  among  them  killed  a  lamb,  went  to 
the  door,  dipped  the  hyssop  in  the  bowl  of  blood,  and 
struck  the  door-posts,  and  the  lintel  overhead,  with  the 
dripping  herb.  That  saved  him  and  his  house.  "  By 
faith  he  kept  the  passover  and  the  sprinkling  of  blood, 
lest  he  that  destroyed  the  first-born  should  touch  them." 
As  we  look  now,  once  more,  on  that  great  throng  who 
are  passing  away  from  earth  and  entering  heaven,  we 
may  consider  that,  leaving  out  of  the  case  those  who 
went  to  heaven  in  tender  years,  every  one  of  the  re- 
deemed had  feelings  which  qualified  him  to  partake  of 
the  Lord's  Supper. 

We  must  have  them,  or  we  see  what  will  happen. 
The  feelings  which  qualify  us  for  admission  to  heaven 
and  to  the  Lord's  table  are  substantially  the  same.  If 
I  have  believed  in  Christ  as  my  passover  slain  for  me, 
and  his  blood  has  been  my  plea,  and  is  my  defence,  I 
belong  to  the  invisible  church ;  and  one  proof  of  this 
will  be,  I  shall  seek  his  fold.  "  Tell  me,  O  thou  whom 
my  soul  loveth,  where  thou  feedest,  and  where  thou 
makest  thy  flock  to  rest  at  noon."  As  surely  as  we 
continue  to  divide  here  at  the  table  of  Christ,  we  shall 
divide  at  the  last  day,  and  the  same  thing  which  divides 
us  here  will  divide  us  there,  and  that  is,  our  feelings 
toward  Christ,  and  our  relation  to  him. 


192  THE    COMMUNION    SABBATH. 

As  we  see  Israel  coming  out  of  Egypt  under  the  pro- 
tection and  by  the  special  hand  of  God,  we  mourn  to 
remember  that  multitudes  of  that  rejoicing  people 
failed  to  reach  Canaan.  It  is  not  enough  to  leave 
Egypt ;  it  is  not  enough  to  be  numbered  with  the 
people  of  God.  "  I  will  therefore  put  you  in  remem- 
brance, though  ye  once  knew  this,  how  that  the  Lord, 
having  saved  the  people  out  of  the  land  of  Egypt, 
afterward  destroyed  them  that  believed  not."  No 
tokens  of  divine  favor,  no  privileges,  no  high  standing 
among  the  people  of.  God,  give  us  any  exemption  from 
punishment,  if  we  wilfully  sin.  There  is  no  favoritism 
with  God  toward  the  most  distinguished  of  his  servants, 
if  they  commit  iniquity.  For,  "  he  spared  not  the  an- 
gels which  sinned,  but  cast  them  down  to  hell,  and 
delivered  them  into  chains  of  darkness  to  be  reserved 
unto  judgment."  We  serve  a  jealous  God.  If  we 
make  Christ  a  minister  of  sin,  by  continuing  in  sin  that 
grace  may  abound,  all  his  unutterable  work  of  suffering 
and  death  will  be  a  stone  to  fall  upon  us  ;  we  shall  go 
from  the  Lord's  table  and  from  Communion  Sabbaths 
to  a  deeper,  a  far  more  intolerable,  place  in  misery  and 
despair  even  than  those  who  sinned  in  heaven. 

"  Let  us  therefore  fear,  lest  a  promise  being  left  us  of 
entering  into  his  rest,  any  of  you  should  seem  to  come 
short  of  it." 

Every  Communion  Sabbath  leaves  the  number  of  our 
Sacramental  seasons  less;  they  will  soon  end;  let  us 


THE   FIRST   AND    LAST   EXODUS.  193 

redeem  the  time,  —  and  make  full  proof  of  the  influence 
which  the  ordinance  of  the  Supper  was  designed  to 
have  upon  us. 

Perhaps  the  approaching  Communion  Sabbath  is  the 
last  for  another  year,  and  you  are  not  yet  a  Christian. 
Mourn,  ye  wasted  months ;  this  immortal  soul  is  yet 
without  hope,  and  without  God  in  the  world.  When 
the  anniversary  of  this  Sabbath  returns,  the  past  fur- 
nishes no  ground  for  assured  hope  that  he  will  have 
come  to  Christ ;  he  is  venturing  into  the  perilous  future 
with  no  covenanted  protection  against  eternal  death. 
From  the  Lord's  table,  and  from  the  most  special  ap- 
peal which  Christ  makes  to  us,  he  has  turned  away  as 
many  times,  the  past  year,  as  Christ  has  said  from  that 
table,  "  This  do  in  remembrance  of  me." 

"  To  him  that  is  joined  to  all  the  living  there  is  hope." 
"  And  yet  there  is  room."  "  The  spirit  and  the  bride 
say.  Come."  "  As  the  Holy  Ghost  saith.  To-day,  if  ye 
will  hear  his  voice,  harden  not  your  hearts." 


As  we  look  back  over  the  subjects  which  we  have 
contemplated  in  this  book,  we  surely  see  enough  in  the 
importance  of  their  truths  and  in  their  personal  applica- 
tion to  each  of  us,  to  convince  and  persuade  us  of  our 
duty,  of  the  infinite  provision  made  for  our  salvation, 
and  of  the  willingness  of  heaven  to  save  all  who  are 
willing  to  be  saved  in  the  appointed  way. 

17 


194  THE   COMMUNION    SABBATH. 

CiHiiST  DIED  EOR  US.  That  whicli  we  chiefly  dread, 
he  endured,  for  every  one  of  us,  that  we  might  be 
saved. 

One  SACRIFICE  for  sins,  attested  by  all  the  ancient 
sacrifices,  and  fulfilling  their  design  as  representatives 
of  his  atoning  death,  stands  waiting  to  justify  him  that 
believeth  in  Jesus. 

Miracles  at  the  crucifixion  leave  no  room  to  ques- 
tion the  divine  authority  of  the  Sufierer,  or  the  stupen- 
dous import  of  his  sacrifice,  who  himself  bare  our  sins 
in  his  own  body  on  the  tree. 

The  three  crosses  teach  us  the  relation  which  we 
and  the  sinful,  tempting  world  should  hold  to  Christ, 
in  view  of  his  own  death  upon  the  cross,  where  "  he 
gave  himself  for  our  sins,  that  he  might  deliver  us  from 
this  present  evil  world,  according  to  the  will  of  God 
and  our  Father." 

Membership  in  Christ,  to  which  he  admits  us,  is  set 
forth  to  us  by  saying  to  every  believing  sinner,  "  For 
we  are  members  of  his  body,  of  his  flesh,  and  of  his 
bones." 

"  He  showed  them  his  hands  and  his  feet,"  to  con- 
vince and  persuade  his  unbelieving  friends  that  it  was 
he  who  died  for  them  and  rose  again.  We  too  may, 
almost,  say,  — "  We  have  heard,  we  have  seen  with 
our  eyes,  we  have  looked  upon,  our  hands  have  han- 
dled, —  the  word  of  life." 

Communion  with  Christ  at  his  table,  is  the   great 


THE   FIRST   AND    LAST   EXODUS.  195 

object  for  which  it  is  spread ;  this  communion  is  the 
privilege  of  all  who  by  faith  have  fellowship  with  their 
Saviour. 

Salutations  at  the  sepulchee  between  our  risen 
Lord  and  one  wl^o  had  been  a  great  sinner,  have  shown 
us  the  tenderness,  the  intimacy,  of  his  love  to  those 
who  love  him,  and  the  near  approach  to  him,  by  faith 
and  love,  which  they  may  enjoy. 

The  walk  to  Emmaus,. still  further  shows  us  the  con- 
descending regard  of  Christ  for  the  individuals  of  his 
people,  and  how  easy  it  is  for  him  to  resolve  the  doubts 
and  confirm  the  faith  of  all  who  truly  seek  him. 

Thou  pbeparest  a  table  before  me,  and  such  a 
table  I  meeting  all  my  wants,  and  convincing  me  of 
the  height  and  depth  and  length  and  breadth  of  a 
knowledge  which  passeth  love. 

The  Sacramental  hymn  raises  "  the  heavenward 
flame,"  cheering  us  to  pursue  the  Christian  life  and  to 
expect  an  eternity  of  praise  among  the  ransomed  with 
their  harps  and  songs. 

The  first  and  last  exodus  of  the  church  of  God,  — 
leaving  a  guilty  world,  —  their  enemies  and  the  enemies 
of  God,  admonish  us  that  there  will,  as  now,  be  only 
friends  and  enemies  of  Christ,  —  wheat  and  tares,  in 
the  field,  —  good  and  bad,  in  the  net,  in  the  end  of  the 
world ;  that  we,  at  this  moment,  belong,  each  of  us,  to 
one  or  the  other,  of  these  great  divisions,  and  that  our 
present  feelings  toward  Christ  need  but  to  be  confirmed, 


196  THE   COMMUNION    SABBATH. 

and  our  condition  for  eternity  is  determined  beyond  the 
possibility  of  change. 


"  Then  said  he  unto  him,  A  certain  man  made  a 

GREAT  SUPPER  AND  BADE  MANY  ; 

"  And    SENT    his   servant    at    supper    time    to    SAY   TO 
THEM  THAT  WERE  BIDDEN,  COME  ;    FOR  ALL  THINGS  ARE  NOW 

READY And  the  servant  said,  Lord,  it  is  done, 

AS  THOU  HAST  COMMANDED,  AND  YET  THERE  IS  ROOM." 


XIII. 

EXPOSTULATION. 


"  Akb  now  if  te  will  deal  kindly  and  truly  with  my  master, 
tell  me  ;  and  if  not,  tell  me  ;  that  i  may  turn  to  the 
eight  hand  or  to  the  left." 

Why  do  you  not  come  to  the  Lord's  Supper? 

Answer  1.  "  Christians  do  not  appear  to  me  to  be 
better  people  than  many  others  who  are  not  communi- 
cants." 

The  answer,  in  a  more  extended  form,  includes  such 
remarks  as  these :  '  I  am  acquainted  with  many  who 
are  equal  to  any  professing  Christians,  but  they  do  not 
consider  it  necessary  to  join  a  church.  I  see  people 
remain  at  the  Lord's  table  who  do  things  which  I 
would  scorn  to  do ;  some  of  them  I  know  to  be  wholly 
unfit  to  partake  of  that  sacred  ordinance.' 

We  will  allow  that  every  communicant  has  a  supe- 
rior in  moral  character  out  of  the  church  ;  nay,  that  all 
who  commune,  are  unfit  to  partake. 

Christ  died  for  you,  nevertheless ;  to  you  he  speaks 
from  his  table  :  "  This  do  in  remembrance  of  me."  For 
Paul  received  a  special  revelation  from  Christ  with  re- 

17  *  (197) 


198  THE   COMMUNION   SABBATH. 

gard  to  the  Supper,  (see  1  Cor.  xi.  23-26,)  and  tells  us 
that  this  ordinance  is  appointed  by  Christ  to  be  observed 
"  until  he  come."  So  that  let  others  be  unworthy, 
you,  if  you  believe  in  the  Christian  religion,  must  ad- 
mit that  the  duty  is  incumbent  on  you,  as  an  act  of 
gratitude  to  the  Lord  Jesus  your  Saviour,  to  comply 
with  his  requirement  and  show  forth  his  death. 

With  such  a  correct,  and  even'  high  moral  standard 
as  you  manifestly  profess,  it  is  peculiarly  obligatory  on 
you,  especially  with  the  light  afforded  you  with  respect 
to  exemplary  conduct,  to  be  a  professing  Christian. 
These  people  whom  you  reflect  upon,  perhaps  are  not 
so  well  instructed  as  you  are,  or  so  highly  furnished 
with  a  nice  discernment  of  right  and  wrong.  How 
useful  a  Christian  you  would  be  with  your  high  stand- 
ard and  sense  of  propriety,  should  you  be  a  follower  of 
Christ. 

But  are  you  aware  that,  if  it  be  right  for  you  to  turn 
your  back  upon  a  whole  church,  for  the  sins  of  a  few, 
it  would  be  right  for  all  to  forsake  the  Lord's  Supper, 
on  the  ground  that  some,  or  many,  communicants  are 
not  as  they  should  be  ? 

You  profess  to  esteem  some  who  are  not  communi- 
cants, and  who  decline  to  be,  as  highly  as  professing 
Christians.  By  the  solemn  hour  of  death,  tell  me.  Are 
there  not  professing  Christians  whose  place,  on  a  dying 
bed,  you  would  rather  take,  than  that  of  any  friend  of 
yours  out  of  the  church  of  Christ  ? 


EXPOSTULATION.  199 

Would  you  not  go  to  his  judgment-seat  from  his 
table  with  a  special  feeling  of  safety  and  peace  ? 

Suppose  that  your  parent  should  make  a  dying 
request  that,  on  the  first  Saturday  evening  of  every 
month,  or  the  last  Saturday  evening  of  every  second 
month,  you  and  the  other  children  should  together  read 
a  letter  of  his  or  hers,  or  look  upon  an  appointed  keep- 
sake ?  If  you  were  a  kind  and  dutiful  child,  it  would 
make  no  difference  with  you  whether  one  and  another 
proved  unworthy  or  neglectful  as  a  child.  You  would 
use  the  memorial  with  the  greater  zeal,  and  mourn  that 
any  one  could  so  forget  himself  and  his  deceased 
parent  as  to  neglect  it.  If  you  ever  prayed,  that  me- 
morial would  be  the  means  of  making  you  pray  most 
earnestly  for  the  recreant  member  of  the  family. 

"  Every  one  of  us  shall  give  account  of  himself  to 
God."  Christ  said  of  the  straight  gate  and  narrow 
way,  —  "and  few  there  be  that  find  it."  Many  shall 
say,  '  Lord,  Lord,'  to  whom  he  will  say,  I  never  knew 
you.  Let  it  be  that  the  larger  portion  of  every  church 
w^ill  be  of  this  description  ;  you  have  a  soul  to  save,  a 
God  to  serve,  a  Saviour  to  love  ;  for  Christ  died  for 
you. 

Answer  2.  "  I  do  not  think  it  necessary  to  salvation, 
that  one  should  join  the  church." 

It  is  necessary,  in  order  to  be  saved,  to  have  feelings 
toward  Christ  which  will  make  you  desire  to  be  at  his 
table. 


200  THE    COMMUNION    SABBATH. 

If  you  believe  in  Christ,  you  will  be  grateful  to  him, 
and  you  will  wish  to  show  it,  by  complying  with  his 
most  reasonable  and  affecting  requirement.  If  you 
have  no  desire  to  be  at  the  table  of  Christ,  you  have  no 
such  feelings  toward  him  as  are  necessary  in  order  to 
be  saved. 

Answer  3.  "  If  I  make  a  profession  of  religion,  I 
make  promises  which  I  can  never  keep." 

No  such  promise  is  ever  required  or  made.  The 
engagement  is  never  unconditional  in  making  a  profes- 
sion of  religion ;  but  it  is  coupled  with  an  expression 
of  dependence  on  God ;  and  we  promise  that,  with  his 
aid,  we  will  endeavor  to  walk  in  all  godliness  and 
honesty.  Every  one  fails  to  reach  even  his  own  stand- 
ard ;  in  many  things  we  offend,  in  all  we  come  short, 
and  daily  need  repentance  and  atoning  blood. 

But  in  other  things,  we  never  hesitate  to  promise 
where  our  feelings  are  deeply  interested;  we  do  not 
then  take  counsel  of  our  fears,  and  refuse  to  do  the 
best  we  can  because  of  expected  failure  to  be  perfect. 

When  we  make  a  profession,  we  do  not  say.  Behold, 
I  am  perfect,  but,  Behold,  I  am  vile.  I  am  a  lost,  per- 
ishing sinner,  unless  Christ  shall  save  me.  My  heart  is 
depraved,  I  am  prone  to  sin  ;  but  I  repent ;  I  look  to 
Christ  for  pardon ;  I  wish  to  live  a  religious  life ;  with- 
out the  aid  of  the  Holy  Spirit,  I  can  do  nothing.  I 
profess  to  have  had  a  change  of  heart ;  to  love  holiness, 
to  hate   sin ;  my  life  is  to  be  a  conflict  between  good 


EXPOSTULATION.  201 

and  evil ;  but  I  wish  to  live  for  him  who  died  for  me, 
to  deny  myself,  and  take  up  the  cross  and  follow  him. 

Answer  4.     "  I  am  not  worthy." 

Should  you  ever  profess  to  be  worthy,  it  would,  prob- 
ably, be  best  for  you  to  wait  longer. 

If  you  feel  yourself  to  be  a  sinner,  this  is  an  essen- 
tial qualification.  If  you  have  no  expectation  of  being 
saved  but  through  the  sacrifice  of  Christ,  that  is  an- 
other. If  you  commit  your  soul  to  him,  if  you  ever 
have  any  thing  like  covenant  transactions  with  him  in 
prayer,  you  have  believed  in  Christ. 

Should  a  dear  friend  come  to  you  in  distress  on  ac- 
count of  sin,  or  if  you  were  at  the  dying  bed  of  one  who 
should  ask.  What  must  I  do  to  be  saved,  do  you  think, 
do  you  hope,  that  you  would  be  able  to  direct  that  soul 
to  Christ  ?  The  common  difficulties  and  objections  of 
such  persons,  would  you,  probably,  be  able  to  meet,  out 
of  your  own  experience  ?  If  you  could,  why  not  take 
the  comfort  of  that  faith  and  hope  with  which  you 
would  thus  seek  to  inspire  him  ? 

Answer  5.  "  My  companion,  or  intimate  friend,  is 
not  inclined  to  make  a  profession  of  religion,  and  if  I 
do  it,  I  shall  make  a  separation  between  us." 

Your  companion  and  you,  dear  friend,  have  each  a 
a  soul  to  save,  or  lose.  You  wish  to  lead  a  quiet,  com- 
fortable life  together,  undisturbed  by  such  a  difference 
of  feelings  and  conduct  as  a  profession  of  religion  by 
one  of  you,  without  the  other,  would  occasion.     This 


202  THE    COMMUNION    SABBATH. 

life  is  a  handbreadth.  It  is  a  probationary  state  for 
eternity  ;  now,  what  if  your  companion  should  re- 
proach you  hereafter,  and  say.  You  knew  the  truth,  and 
your  duty ;  had  you  been  decided,  I  should  have  fol- 
lowed you ;  or  if  not,  you  would,  at  least,  have  saved  your 
soul,  and  perhaps  the  souls  of  the  children.  You  made 
me  happy,  in  many  things,  but  you  were  false,  you  were 
cruel,  to  my  eternal  interests. 

To  do  our  duty  in  this  thing  is  the  surest  way  to  en- 
courage others.  Unless  there  be  a  good  prospect  that 
a  companion,  or  friend,  will,  erelong,  make  a  profession 
of  religion,  and  thus  both  have  the  pleasure  of  doing  it 
together,  it  is  wrong  as  well  as  hazardous,  and  also  in- 
jurious to  the  spiritual  interests  of  the  friend,  to  delay. 
We  must  also  remember  who  has  said,  "  He  that  lov- 
eth  father  or  mother  more  than  me,  is  not  worthy  of 
me." 

Few  things  are  more  disastrous  than  to  trifle  with, 
or  neglect,  our  Christian  hope.  By  failing  to  do  our 
duty  at  a  proper  time,  we  are  liable  to  be  confused  as 
to  the  evidences  of  personal  religion,  we  begin  to  doubt 
and  fear,  and  thus  many  spend  years  in  darkness  and 
sorrow. 

These  remarks  are  not  made  with  a  view  to  urge 
any  to  take  so  important  a  step  as  the  one  in  question, 
prematurely.  But  there  is  an  extreme  which  is  oppo- 
site to  precipitancy.  Christ  says,  "  Follow  me."  Each 
one  should  seek  direction,  and  while  no  man  can  take 


EXPOSTULATION.  203 

from  us,  nor  share,  the  responsibility  of  such  a  step,  we 
may  receive  great  assistance  by  stating  our  difficulties 
and  obtaining  advice. 

But  the  time  is  short.  "  Whosoever  shall  confess 
me  before  men,  him  shall  the  Son  of  Man  also  confess 
before  the  angels  of  God."  To  confess  Christ  is  not, 
indeed,  one  disconnected  act;  our  life  must  confess 
Christ ;  that  confession  of  him,  however,  must  have  a 
beginning,  and  it  is  evinced  in  proposing  to  join  our- 
selves to  the  visible  church.  When  we  stand  before 
him  and  render  up  our  account,  is  our  reason  for  not 
coming  to  his  table  such,  that  we  shall  be  able  to  pre- 
sent it  to  him,  with  any  confidence  that  it  will  be  ac- 
cepted ?  and,  in  view  of  it  will  he  probably  waive  our 
obligation  to  have  been  his  follower,  and  say,  "  Enter 
thou  into  the  joy  of  thy  Lord  !  " 

Or,  do  we  apprehend  that  his  reply  would  be,  "  He 
that  denieth  me  before  men,  shall  be  denied  before  the 
angels  of  God  ?  " 

That  you  now  seriously  lay  these  things  to  heart,  "  I 
give  thee  charge  in  the  sight  of  God,  who  quickeneth 
all  things,  and  before  Christ  Jesus,  who,  before  Pontius 
Pilate  witnessed  a  good  confession."  When,  for  your 
sake,  he  went  to  the  judgment-hall,  remember  that  he 
himself  furnished  the  only  ground  upon  which  they 
could  condemn  him  ;  that  they  sought  witnesses,  and 
found  none ;  that  at  last  two  false  witnesses  appeared, 
but  that  "  neither  so  did  their  witness  aOTee  together," 


204  THE    COMMUNION    SABBATH. 

and  that  then,  before  the  High-Priest,  and  before  Pon- 
tius Pilate,  Jesus  made  a  profession  and  a  confession, 
on  which  alone  they  were  able  to  crucify  him. 

He  knew  this,  and  there,  for  your  sake,  he  "witnessed 
a  good  confession." 

"  Let  us  go  forth,  therefore,  unto  him  without  the 
camp,  bearing  his  reproach." 

How  does  our  finding  fault  with  Christians,  our  plea 
that  we  can  be  saved  without  coming  to  the  Lord's 
table,  that  we  shall  not  live  up  to  our  engagement,  that 
our  friends  will  not  like  it,  or  that  we  are  not  worthy, 
and  all  the  various  excuses  which  we  plead  against  a 
Christian  profession,  appear,  when  we  compare  them 
with  what  he  did  for  us  ?  Who  that  has  a  heart  which 
is  ever  touched  by  gratitude  and  love,  can  contemplate 
his  Saviour,  suffering  and  dying  for  him,  and  not  at 
once  give  himself  away  to  him,  resolved,  if  he  must 
perish,  to  perish  endeavoring  to  serve  this  Saviour  and 
Friend ! 

Answer  6.  "When  all  other  objections  have  been 
answered,  it  is  common  to  hear  it  said,  "  I  must  be  far 
better  than  I  am  before  I  take  so  solemn  a  step.  Some- 
times I  persuade  myself  that  I  am  a  Christian  ;  but 
this  is  transient,  for  soon  I  feel  strangely  indifferent  to 
spiritual  duties.  I  do  not  always  enjoy  prayer  as  I 
ought.  I  frequently  take  up  some  interesting  book 
when,  perhaps,  I  should  take  the  Bible.  I  have  not  an 
entire  control  of  my  temper,  as  I  should  have  were  I  a 


EXPOSTULATION.  205 

Christian.     I  am  not  good  enough  to  be  a  member  of 
the  chm'ch." 

It  is  remarkable  that,  while  with  regard  to  our  con- 
duct we  look  wholly  to  the  righteousness  of  Christ,  yet 
as  it  regards  our  feelings  we  look  for  perfection,  or  to 
the  law  of  God,  to  be  justified  and  accepted.  So  that 
we  present  the  singular  spectacle  of  trusting  in  Christ 
alone  to  justify  us,  as  to  our  conduct,  but  seek  to  have 
our  emotions,  our  religious  experience,  entirely  right,  to 
make  them  acceptable  with  God. 

But  if  by  feeling  as  we  ought,  we  may  obtain  a 
ground  of  justification,  we  may  also  do  without  Christ 
in  every  other  respect. 

We  cannot  be  justified  through  conformity  to  the 
law  of  God,  neither  in  our  conduct,  nor  in  our  feelings ; 
"  for  the  law  made  nothing  perfect,  but  the  bringing  in 
of  a  better  hope  did,  by  the  which  we  draw  nigh  unto 
God."  Even  the  faith  which  saves  us  has  no  merit, 
any  more  than  the  stretching  forth  of  the  beggar's  hand 
entitles  him  to  the  alms  which  he  receives. 

"  But  still,"  it  is  replied,  "  our  feelings  are  evidences 
of  our  being  born  of  the  Spirit." 

Our  capability  of  certain  feelings  is  essential  evi- 
dence ;  their  strength,  their  uniformity,  vary  in  different 
cases.  Have  you  at  any  time  loved  God  ?  Have  you 
committed  your  soul  to  Christ  for  pardon  and  salva- 
tion ?  Have  you  loved  holiness  for  its  own  sake,  and 
been  sorry  for  sin  as  committed  against  God  ?     Do  not 

18 


206  THE   COMMUNION    SABBATH. 

reply,  "  Not  so  much  as  I  ought."  Have  you  ever  been 
capable  of  one  or  more  of  these  things  ?  If  an  infant 
has  breathed,  it  has  lived ;  if  you  have  at  any  time 
been  capable  of  one  spiritual  affection,  you  have  been 
born  of  the  Spirit. 

For  such  as  you,  Christ  has  appointed  his  Church, 
with  its  ordinances.  The  good  Shepherd  has  folds,  and 
provision  in  them  and  in  his  pastures  adjacent.  You 
must  not  wait  for  a  vigorous  growth  in  the  wilderness 
before  you  enter  the  sheepfold. 

"  But  what  if  I  should  lose  my  present  evidence,  poor 
as  it  is,  of  being  a  Christian,  after  joining  the  Church  ? 
How  deplorable  it  must  be  to  find  one's  self  in  an  un- 
regenerate  state  after  joining  the  Church  I  " 

Even  if  this  should  prove  to  be  the  case  with  you 
notwithstanding  you  endeavored  to  act  sincerely,  you 
must  not  despair.  Yon  did  not  act  presumptuously. 
The  way  to  be  saved  will  be  the  same  as  now ;  instead 
of  renouncing  your  Christian  profession,  you  will  need 
to  do  only  that  which  the  gospel  now  requires. 

It  will  not  be  strange  if,  after  joining  the  church,  your 
evidence  of  being  a  Christian  will  seem  to  you  less 
than  before.  The  candle  which  was  but  just  lighted 
and  set  in  your  heart,  disclosed  at  first  but  a  little  of 
your  moral  deformity ;  but  when  its  flame  is  stronger 
and  brighter,  you  may  begin  to  be  dismayed  at  further 
disclosures.  Not  that  you  will  be  worse  than  before, 
but  you  will  see  yourself  more  distinctly,  the  more  you 


EXPOSTULATION.  207 

know  of  God,  and  so  you  will  increasingly  abhor  your- 
self. This  will  be  a  hopeful  sign.  If  your  desire  and 
endeavor  still  is  to  be  a  Christian,  know,  that  right 
desires  are  among  the  best  evidences  of  piety.  Not 
one  of  the  beatitudes  in  the  Sermon  on  the  Mount 
applies  to  religious  confidence  and  joy ;  they  all  pertain 
to  states  of  mind  nearly  related  to  humility  and  contri- 
tion. Look  away  from  yourself;  cease  to  estimate 
your  frames  of  mind  as  to  their  value,  for  in  themselves 
they  are,  at  best,  like  all  our  righteousnesses ;  but  there 
is  a  perfect  righteousness  provided  for  us  in  Christ,  and 
our  exercises  of  mind  are  useful  chiefly  as  they  testify 
that  we  seek  to  be  found  in  him,  not  having  our  own 
righteousness. 

Before  another  communion  Sabbath  arrives,  be  per- 
suaded to  go  to  your  pastor,  or  to  some  Christian 
friend,  and  disclose  your  feelings  ;  take  counsel,  follow 
good  advice.  Agree  now  that  you  will  do  this.  Say, 
"  1  will  go  in  the  strength  of  the  Lord  God ;  I  will 
make  mention  of  thy  righteousness,  even  of  thine  only." 

In  our  intercourse  with  God  we  must  not  be  dilatory. 
In  business,  and  even  in  complimentary  affairs,  it  is  not 
excused. 

Read  and  ponder  the  truth  contained  in  the  closing 
part  of  these  words,  from  Bunyan's  description  of  the 
Wicket  Gate  :  — 

"  So  in  process  of  time  Christian  got  up  to  the  gate. 


208  THE   COMMUNION    SABBATH. 

Now  over  the  gate  there  was  written,  '  Knock,  and  it 
shall  be  opened  unto  you.' 

"  He  knocked,  therefore,  more  than  once  or  twice, 
saying :  — 

May  I  now  enter  here  ?     Will  he  within 
Open  to  sorry  me,  though  I  have  been 
An  undeserving  rebel  ?     Then  shall  I 
Not  fail  to  sing  his  lasting  praise  on  high.' 

"  At  last  there  came  a  grave  person  to  the  gate, 
named  Good-will,  who  asked  who  was  there  ?  and 
whence  he  came  ?  and  what  he  would  have  ? 

"  Christian.  Here  is  a  poor  burdened  sinner.  I  come 
from  the  city  of  Destruction,  but  am  going  to  Mount 
Zion,  that  I  may  be  delivered  from  the  wrath  to 
come.  I  would  therefore.  Sir,  since  I  am  informed  that 
by  this  gate  is  the  way  thither,  know  if  you  are  willing 
to  let  me  in? 

" '  I  am  willing,  with  all  my  heart,'  said  he  ;  and  with 
that  he  opened  the  gate. 

"  So  when  Christian  was  stepping  in,  the  other  gave 
him  a  pull.  Then  said  Christian,  '  What  means  that? ' 
The  other  told  him,  '  A  little  distance  from  this  gate, 
there  is  erected  a  strong  castle,  of  which  Beelzebub  is 
the  captain ;  from  thence,  both  he  and  they  that  are 
with  him  shoot  arrows  at  those  that  come  up  to  this 
gate,  if  haply  they  may  die  before  they  can  enter  in.'  '^ 


Tjun 


14  DAY  USE 

RETURN  TO  DESK  FROM  WHICH  BORROWED 

LOAN  DEPT. 

This  book  is  due  on  the  last  date  stamped  below, 
or  on  the  date  to  which  renewed.  Renewals  only: 

Tel.  No.  642-3405 

Renewals  may  be  made  4  days  prior  to  date  due. 

Renewed  books  are  subject  to  immediate  recall. 


DUENRLF    JUN22  1986 


(Q8677sl0)476-A31  UmversKy^of  ^CaUfoniia 


JAN  2  0  1970  1  2 

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UNIVERSITY  OF  CALIFORNIA  LIBRARY 


M 


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